Origines sacræ, or, A rational account of the grounds of Christian faith, as to the truth and divine authority of the Scriptures and the matters therein contained by Edward Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1662
        
      
       Approx. 1807 KB of XML-encoded text transcribed from 331 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-08 (EEBO-TCP Phase 1).
         A61580
         Wing S5616
         ESTC R22910
         12062048
         ocm 12062048
         53276
         
           
            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. A61580)
         Transcribed from: (Early English Books Online ; image set 53276)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 581:4)
      
       
         
           
             Origines sacræ, or, A rational account of the grounds of Christian faith, as to the truth and divine authority of the Scriptures and the matters therein contained by Edward Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
          
           [40], 619 p.
           
             Printed by R.W. for Henry Mortlock ...,
             London :
             1662.
          
           
             Errata: prelim. p. [40].
             Includes bibliographical references.
             Reproduction of original in Bristol Public 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). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. 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
      
       
         
           Bible -- Evidences, authority, etc.
           History, Ancient.
           Apologetics -- Early works to 1800.
           Apologetics -- History -- 17th century.
           Theology, Doctrinal.
        
      
    
     
        2004-02 TCP
        Assigned for keying and markup
      
        2004-03 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2004-04 Jonathan Blaney
        Sampled and proofread
      
        2004-04 Jonathan Blaney
        Text and markup reviewed and edited
      
        2004-07 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
           ORIGINES
           SACRAE
           ,
           OR
           A
           Rational
           Account
           of
           the
           Grounds
           OF
           Christian
           Faith
           ,
           AS
           TO
           THE
           TRUTH
           AND
           Divine
           Authority
           OF
           THE
           SCRIPTURES
           ,
           And
           the
           matters
           therein
           contained
           .
        
         
           By
           EDWARD
           STILLINGFLEET
           Rector
           of
           Sutton
           in
           Bedfordshire
           .
        
         
           
             
               2
               Pet.
               1.
               16.
               
            
             
               For
               we
               have
               not
               followed
               cunningly
               devised
               Fables
               ,
               when
               we
               made
               known
               to
               you
               the
               power
               and
               coming
               of
               our
               Lord
               Jesus
               Christ
               ,
               but
               were
               eye-witnesses
               of
               his
               Majesty
               .
            
          
        
         
           
             
               Neque
               religio
               ulla
               sine
               sapientia
               suscipienda
               est
               ,
               nec
               ulla
               sine
               religione
               probanda
               sapientia
               .
            
             
               Lactant.
               de
               fals
               .
               relig
               .
               cap.
               1.
               
            
          
        
         
           LONDON
           ,
           Printed
           by
           
             R.
             W.
          
           for
           
             Henry
             Mortlock
          
           at
           the
           sign
           of
           the
           Phoen●●
           in
           St.
           Pauls
           Church-yard
           near
           the
           little
           North-door
           .
           1662.
           
        
      
       
         
         
         
           To
           his
           most
           Honoured
           Friend
           and
           Patron
           ,
           Sr.
           ROGER
           BURGOINE
           ,
           Knight
           and
           Baronet
           .
        
         
           
             Sir
             ,
          
        
         
           IT
           was
           the
           early
           felicitie
           of
           Moses
           ,
           when
           exposed
           in
           an
           Ark
           of
           
             Nilotick
             papyre
          
           ,
           to
           be
           adopted
           into
           the
           favour
           of
           so
           great
           a
           personage
           as
           the
           Daughter
           of
           Pharaoh
           :
           Such
           another
           Ark
           is
           this
           vindication
           of
           the
           writings
           of
           that
           Divine
           and
           
             excellent
             Person
          
           exposed
           to
           the
           world
           in
           ;
           and
           the
           greatest
           ambition
           of
           the
           Author
           of
           it
           ,
           is
           ,
           to
           have
           it
           received
           into
           your
           Patronage
           and
           Protection
           .
           
           But
           although
           the
           contexture
           and
           frame
           of
           this
           Treatise
           be
           far
           below
           the
           excellency
           and
           worth
           of
           the
           subject
           (
           as
           you
           know
           the
           Ark
           in
           which
           Moses
           was
           put
           ,
           
             was
             of
             bulrushes
             daubed
             with
             slime
             and
             pitch
             )
          
           yet
           when
           You
           please
           to
           cast
           your
           eye
           on
           the
           matter
           contained
           in
           it
           ,
           you
           will
           not
           think
           it
           beneath
           your
           Favour
           ,
           and
           unworthy
           your
           Protection
           .
           For
           if
           Truth
           be
           the
           greatest
           Present
           which
           God
           could
           bestow
           ,
           or
           man
           receive
           (
           according
           to
           that
           of
           Plurarch
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           then
           certainly
           those
           
           Truths
           deserve
           our
           most
           ready
           acceptance
           ,
           which
           are
           in
           themselves
           of
           greatest
           importance
           ,
           and
           have
           the
           greatest
           evidence
           that
           they
           come
           from
           God.
           And
           although
           I
           have
           had
           the
           happiness
           of
           so
           near
           relation
           to
           You
           ,
           &
           acquaintance
           with
           You
           ,
           as
           to
           know
           how
           little
           You
           need
           such
           discourses
           which
           tend
           to
           settle
           the
           Foundations
           of
           Religion
           ,
           which
           you
           have
           raised
           so
           happy
           a
           Superstructure
           upon
           ;
           yet
           withal
           I
           consider
           what
           particular
           Kindness
           the
           souls
           of
           all
           good
           men
           bear
           to
           such
           Designs
           ,
           whose
           end
           is
           to
           assert
           and
           vindicate
           the
           Truth
           and
           Excellency
           of
           Religion
           .
           For
           those
           who
           are
           enriched
           themselves
           with
           the
           inestimable
           Treasure
           of
           true
           Goodness
           and
           
           Piety
           are
           far
           from
           that
           envious
           temper
           ,
           to
           think
           nothing
           valuable
           but
           what
           they
           are
           the
           sole
           Possessors
           of
           ;
           but
           such
           are
           the
           most
           satisfied
           themselves
           ,
           when
           they
           see
           others
           not
           only
           admire
           but
           enjoy
           what
           they
           have
           the
           highest
           estimation
           of
           .
           Were
           all
           who
           make
           a
           shew
           of
           Religion
           in
           the
           World
           really
           such
           as
           they
           pretend
           to
           be
           ,
           discourses
           of
           this
           nature
           vvould
           be
           no
           more
           seasonable
           then
           the
           commendations
           of
           a
           great
           Beauty
           to
           one
           vvho
           is
           already
           a
           passionate
           admirer
           of
           it
           ;
           but
           on
           the
           contrary
           vve
           see
           how
           common
           it
           is
           for
           men
           first
           to
           throw
           dirt
           in
           the
           face
           of
           Religion
           ,
           and
           then
           perswade
           themselves
           it
           is
           its
           natural
           Complexion
           ;
           they
           represent
           it
           to
           themselves
           in
           a
           shape
           least
           pleasing
           to
           them
           ,
           and
           then
           bring
           that
           as
           a
           Plea
           why
           they
           give
           it
           no
           better
           entertainment
           .
        
         
           It
           may
           justly
           seem
           strange
           ,
           that
           true
           Religion
           ,
           which
           contains
           nothing
           in
           it
           but
           what
           is
           truly
           Noble
           and
           Generous
           ,
           most
           rational
           and
           pleasing
           to
           the
           spirits
           of
           all
           
             good
             men
          
           ,
           should
           yet
           suffer
           so
           much
           in
           its
           esteem
           in
           the
           world
           ,
           through
           those
           strange
           and
           uncouth
           vizards
           it
           is
           represented
           under
           .
           Some
           accouting
           the
           life
           and
           practice
           of
           it
           ,
           as
           it
           speaks
           subduing
           
           our
           wills
           to
           the
           will
           of
           God
           (
           which
           is
           the
           substance
           of
           all
           Religion
           )
           a
           thing
           too
           low
           and
           mean
           for
           their
           rank
           and
           condition
           in
           the
           World
           ,
           while
           others
           pretend
           a
           quarrel
           against
           the
           principles
           of
           it
           as
           unsatisfactory
           to
           
             Humane
             reason
          
           .
           Thus
           Religion
           suffers
           with
           the
           Author
           of
           it
           between
           two
           Thieves
           ,
           and
           it
           is
           hard
           to
           define
           which
           is
           more
           injurious
           to
           it
           ,
           that
           which
           questions
           the
           Principles
           ,
           or
           that
           which
           despiseth
           the
           Practice
           of
           it
           .
           And
           nothing
           certainly
           will
           more
           incline
           men
           to
           believe
           that
           we
           live
           in
           an
           Age
           of
           Prodigies
           ,
           then
           that
           there
           should
           be
           any
           such
           in
           the
           Christian
           World
           who
           should
           account
           it
           a
           piece
           of
           Gentility
           to
           despise
           Religion
           ,
           and
           a
           piece
           of
           Reason
           to
           be
           Atheists
           .
           For
           if
           there
           be
           any
           such
           things
           in
           the
           World
           as
           a
           true
           height
           and
           magnanimity
           of
           spirit
           ,
           if
           there
           be
           any
           
             solid
             reason
          
           and
           depth
           of
           judgement
           ,
           they
           are
           not
           only
           consistent
           with
           ,
           but
           only
           attainable
           by
           a
           true
           
             generous
             spirit
          
           of
           Religion
           .
           But
           if
           we
           look
           at
           that
           which
           the
           loose
           and
           profane
           World
           is
           apt
           to
           account
           the
           greatest
           gallantry
           ,
           we
           shall
           find
           it
           made
           up
           of
           such
           pitiful
           Ingredients
           ,
           which
           any
           skilful
           &
           rational
           mind
           will
           be
           ashamed
           to
           plead
           for
           ,
           much
           less
           to
           
           mention
           them
           in
           competition
           with
           true
           goodness
           and
           unfeigned
           piety
           .
           For
           how
           easie
           is
           it
           to
           observe
           such
           who
           would
           be
           accounted
           the
           most
           high
           and
           
             gallant
             spirits
          
           ,
           to
           quarry
           on
           such
           mean
           preys
           which
           only
           tend
           to
           satisfie
           their
           brutish
           appetites
           ,
           or
           flesh
           revenge
           with
           the
           blood
           of
           such
           who
           have
           stood
           in
           the
           way
           of
           that
           ayery
           title
           ,
           Honour
           !
           Or
           else
           they
           are
           so
           little
           apprehensive
           of
           the
           in
           ward
           worth
           and
           excellency
           of
           humane
           nature
           ,
           that
           they
           seem
           to
           envy
           the
           gallantry
           of
           Peacocks
           ,
           and
           strive
           to
           outvy
           them
           in
           the
           gayety
           of
           their
           Plumes
           ;
           such
           vvho
           are
           ,
           as
           seneca
           saith
           ,
           
             ad
             similitudinem
             parietum
             extrinsecùs
             culti
          
           ,
           vvho
           imitate
           the
           walls
           of
           their
           houses
           in
           the
           fairness
           of
           the
           outsides
           ,
           but
           matter
           not
           vvhat
           rubbish
           there
           lies
           within
           .
           The
           utmost
           of
           their
           ambition
           is
           to
           attain
           
             enervatam
             felicitatem
             quâ
             permadescunt
             animi
          
           ,
           such
           a
           felicity
           as
           evigorates
           the
           soul
           by
           too
           long
           steeping
           ,
           it
           being
           the
           nature
           of
           all
           terrestrial
           pleasures
           that
           they
           do
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           degrees
           
             consume
             reason
          
           by
           effeminating
           and
           softening
           the
           Intellectuals
           .
           Must
           we
           appeal
           then
           to
           the
           judgement
           of
           Sardanapalus
           concerning
           the
           nature
           of
           Felicity
           ,
           or
           enquire
           of
           Apicius
           what
           
           temperance
           is
           ?
           or
           desire
           that
           Sybarite
           to
           define
           Magnanimity
           ,
           who
           fainted
           to
           see
           a
           man
           at
           
             hard
             labour
          
           ?
        
         
           Or
           doth
           now
           the
           conquest
           of
           
             passions
             ,
             forgiving
             injuries
             ,
             doing
             good
             ,
             self-denial
             ,
             humility
             ,
             patience
             under
             crosses
             ,
          
           which
           are
           the
           real
           expressions
           of
           piety
           ,
           speak
           nothing
           more
           noble
           &
           generous
           then
           a
           
             luxurious
             ,
             malicious
             ,
             proud
          
           ,
           and
           
             impatient
             spirit
          
           ?
           Is
           there
           nothing
           more
           becoming
           and
           agreeable
           to
           the
           soul
           of
           man
           ,
           in
           exemplary
           Piety
           ,
           and
           a
           
             Holy
             well-orderd
             Conversation
          
           ,
           then
           in
           the
           lightness
           and
           vanity
           (
           not
           to
           say
           rudeness
           and
           debaucheries
           )
           of
           those
           whom
           the
           world
           accounts
           the
           greatest
           gallants
           ?
           Is
           there
           nothing
           more
           graceful
           and
           pleasing
           in
           the
           
             sweetness
             ,
             candour
          
           ,
           and
           ingenuity
           of
           a
           truly
           
             Christian
             temper
          
           and
           disposition
           ,
           then
           in
           the
           
             revengeful
             ,
             implacable
             spirit
          
           of
           such
           whose
           Honour
           lives
           and
           is
           fed
           by
           the
           Blood
           of
           their
           enemies
           ?
           Is
           it
           not
           more
           truly
           honourable
           and
           glorious
           to
           serve
           that
           God
           who
           commands
           the
           World
           ,
           then
           to
           be
           a
           slave
           to
           those
           passions
           and
           lusts
           which
           put
           men
           upon
           continual
           hard
           service
           ,
           and
           torment
           them
           for
           it
           when
           they
           have
           done
           it
           ?
           Were
           there
           nothing
           else
           to
           commend
           Religion
           to
           the
           minds
           of
           men
           ,
           besides
           
           that
           tranquillity
           and
           calmness
           of
           spirit
           ,
           that
           serene
           and
           peaceable
           temper
           which
           follows
           a
           
             good
             conscience
          
           whereever
           it
           dwells
           ,
           it
           were
           enough
           to
           make
           men
           welcom
           that
           guest
           which
           brings
           such
           good
           entertainment
           with
           it
           .
           Whereas
           the
           
             amazements
             ,
             horrours
          
           ,
           and
           anxieties
           of
           mind
           ,
           which
           at
           one
           time
           or
           other
           haunt
           such
           who
           prostitute
           their
           Consciences
           to
           a
           violation
           of
           the
           Lawes
           of
           God
           ,
           and
           the
           rules
           of
           
             rectified
             reason
          
           ,
           may
           be
           enough
           to
           perswade
           any
           rational
           person
           ,
           that
           impiety
           is
           the
           greatest
           folly
           ,
           and
           irreligion
           ,
           madness
           .
           It
           cannot
           be
           then
           but
           matter
           of
           great
           pity
           to
           consider
           that
           any
           persons
           whose
           birth
           and
           education
           hath
           raised
           them
           above
           the
           common
           people
           of
           the
           World
           ,
           should
           be
           so
           far
           their
           own
           enemies
           ,
           as
           to
           observe
           the
           Fashion
           more
           then
           the
           rules
           of
           Religion
           ,
           and
           to
           study
           complements
           more
           then
           themselves
           ,
           and
           read
           Romances
           more
           then
           the
           
             sacred
             Scriptures
             ,
             which
             alone
             are
             able
             to
             make
             them
             wise
             to
             salvation
             .
          
        
         
           But
           Sir
           ,
           I
           need
           not
           mention
           these
           things
           to
           You
           ,
           unless
           it
           be
           to
           let
           You
           see
           the
           excellency
           of
           your
           choice
           ,
           in
           preferring
           true
           Vertue
           and
           Piety
           above
           the
           Ceremony
           and
           Grandeur
           
           of
           the
           World.
           Go
           on
           ,
           Sir
           ,
           to
           value
           and
           measure
           true
           Religion
           not
           by
           the
           uncertain
           measures
           of
           the
           World
           ,
           but
           by
           the
           infallible
           dictates
           of
           God
           himself
           in
           his
           sacred
           Oracles
           .
           Were
           it
           not
           for
           these
           ,
           what
           certain
           foundation
           could
           there
           be
           for
           our
           Faith
           to
           stand
           on
           ?
           and
           who
           durst
           venture
           his
           soul
           ,
           as
           to
           its
           future
           condition
           ,
           upon
           any
           authority
           less
           then
           the
           
             infallible
             veracity
          
           of
           God
           himself
           ?
           What
           certain
           directions
           for
           practice
           should
           we
           have
           ,
           what
           rule
           to
           judge
           of
           opinions
           by
           ,
           had
           not
           God
           out
           of
           his
           
             infinite
             goodness
          
           provided
           and
           preserved
           this
           authentick
           instrument
           of
           his
           Will
           to
           the
           World
           ?
           What
           a
           strange
           Religion
           would
           Christianity
           seem
           ,
           should
           we
           frame
           the
           Model
           of
           it
           from
           any
           other
           thing
           then
           the
           Word
           of
           God
           ?
           Without
           all
           controversie
           the
           disesteem
           of
           the
           Scriptures
           upon
           any
           pretence
           whatsoever
           ,
           is
           the
           decay
           of
           Religion
           ,
           and
           through
           many
           windings
           and
           turnings
           leads
           men
           at
           last
           into
           the
           very
           depth
           of
           Atheism
           .
           Whereas
           the
           frequent
           and
           serious
           conversing
           with
           the
           mind
           of
           God
           in
           his
           Word
           ,
           is
           incomparably
           useful
           ,
           not
           only
           for
           keeping
           up
           in
           us
           a
           true
           Notion
           
           of
           Religion
           (
           which
           is
           easily
           mistaken
           ,
           when
           men
           look
           upon
           the
           face
           of
           it
           in
           any
           other
           glass
           then
           that
           of
           the
           Scriptures
           )
           but
           likewise
           for
           maintaining
           a
           powerful
           sense
           of
           Religion
           in
           the
           souls
           of
           men
           ,
           and
           a
           due
           valuation
           of
           it
           ,
           whatever
           its
           esteem
           or
           entertainment
           be
           in
           the
           World.
           For
           though
           the
           true
           genuine
           spirit
           of
           Christianity
           (
           which
           is
           known
           by
           the
           purity
           and
           peaceableness
           of
           it
           )
           should
           grow
           never
           so
           much
           out
           of
           credit
           with
           the
           World
           ,
           yet
           none
           who
           heartily
           believe
           the
           Scriptures
           to
           be
           the
           
             Word
             of
             God
          
           ,
           and
           that
           the
           matters
           revealed
           therein
           are
           infallibly
           true
           ,
           will
           ever
           have
           the
           less
           estimation
           of
           it
           .
           It
           must
           be
           confessed
           that
           the
           credit
           of
           Religion
           hath
           much
           sufferd
           in
           the
           Age
           we
           live
           in
           through
           the
           vain
           pretences
           of
           many
           to
           it
           ,
           who
           have
           only
           acted
           a
           part
           in
           it
           for
           the
           sake
           of
           some
           p●ivate
           interests
           of
           their
           own
           .
           And
           it
           is
           the
           usual
           Logick
           of
           
             Atheists
             ,
             crimine
             ab
             uno
             Disce
             omnes
          
           ;
           if
           there
           be
           any
           hypocrites
           ,
           all
           who
           make
           shew
           of
           Religion
           ,
           are
           such
           ,
           on
           which
           account
           
             the
             Hypocrisie
             of
             one
             Age
             makes
             way
             for
             the
             Atheism
             of
             the
             next
             .
          
           But
           how
           unreasonable
           and
           unjust
           that
           imputation
           
           is
           ,
           there
           needs
           not
           much
           to
           discover
           ,
           unless
           it
           be
           an
           argument
           there
           are
           no
           
             true
             men
          
           in
           the
           World
           ,
           because
           there
           are
           so
           many
           Apes
           which
           imitate
           them
           ;
           or
           that
           there
           are
           no
           Jewels
           ,
           because
           there
           are
           so
           many
           Counterfeits
           .
           And
           blessed
           be
           God
           ,
           our
           Age
           is
           not
           barren
           of
           Instances
           of
           real
           goodness
           and
           unaffected
           piety
           ;
           there
           being
           some
           such
           
             generous
             spirits
          
           as
           dare
           love
           Religion
           without
           the
           dowry
           of
           Interest
           ,
           and
           manifest
           their
           affection
           to
           it
           in
           the
           plain
           dress
           of
           the
           Scriptures
           ,
           without
           the
           paint
           and
           set-offs
           which
           are
           added
           to
           it
           by
           the
           several
           contending
           parties
           of
           the
           
             Christian
             World.
          
           Were
           there
           more
           such
           
             noble
             spirits
          
           of
           Religion
           in
           our
           
             Age
             ,
             Atheism
          
           would
           want
           one
           of
           the
           greatest
           Pleas
           which
           it
           now
           makes
           against
           the
           Truth
           of
           Religion
           ;
           for
           nothing
           enlarges
           more
           the
           Gulf
           of
           Atheism
           ,
           then
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           
             wide
             passage
          
           which
           lies
           between
           the
           Faith
           and
           Lives
           of
           men
           pretending
           to
           be
           Christians
           .
           I
           must
           needs
           say
           there
           is
           nothing
           seems
           more
           strange
           and
           unaccountable
           to
           me
           ,
           then
           that
           the
           Practice
           of
           the
           unquestionable
           duties
           of
           Christianity
           should
           be
           put
           out
           of
           Countenance
           ,
           
           or
           slighted
           by
           any
           who
           
             own
             ,
             profess
          
           ,
           and
           contend
           for
           the
           Principles
           of
           it
           .
           Can
           the
           profession
           of
           that
           be
           honourable
           ,
           whose
           practice
           is
           not
           ?
           
             If
             the
             principles
             be
             true
             ,
             why
             are
             they
             not
             practised
             ?
             If
             they
             be
             not
             true
             ,
             why
             are
             they
             professed
             ?
          
        
         
           You
           see
           ,
           Sir
           ,
           to
           what
           an
           unexpected
           length
           my
           desire
           to
           vindicate
           the
           Honour
           as
           well
           as
           Truth
           of
           Religion
           ,
           hath
           drawn
           out
           this
           present
           address
           .
           But
           I
           may
           sooner
           hope
           for
           your
           pardon
           in
           it
           ,
           then
           if
           I
           had
           spent
           so
           much
           paper
           after
           the
           usual
           manner
           of
           Dedications
           ,
           in
           representing
           You
           to
           your self
           or
           the
           World.
           Sir
           ,
           I
           know
           You
           have
           too
           much
           of
           that
           I
           have
           been
           commending
           ,
           to
           delight
           in
           Your
           own
           deserved
           praises
           ,
           much
           less
           in
           flatteries
           ,
           which
           so
           benign
           a
           subject
           might
           easily
           make
           ones
           pen
           
             run
             over
          
           in
           .
           And
           therein
           I
           might
           not
           much
           have
           digressed
           from
           my
           design
           ,
           since
           I
           know
           few
           more
           exemplary
           for
           that
           rare
           mixture
           of
           true
           piety
           ,
           and
           the
           highest
           civility
           together
           ,
           in
           whom
           that
           inestimable
           jewel
           of
           religion
           is
           placed
           in
           a
           most
           sweet
           ,
           affable
           ,
           and
           obliging
           temper
           .
           But
           although
           none
           will
           be
           more
           ready
           on
           any
           occasion
           with
           all
           gratitude
           to
           acknowledge
           
           the
           great
           obligations
           You
           have
           laid
           upon
           me
           ;
           yet
           I
           am
           so
           far
           sensible
           of
           the
           common
           vanity
           of
           
             Epistles
             Dedicatory
          
           ,
           that
           I
           cannot
           so
           heartily
           comply
           with
           them
           in
           any
           thing
           ,
           as
           in
           my
           hearty
           prayers
           to
           Almighty
           for
           your
           good
           and
           welfare
           ,
           and
           in
           subscribing
           my self
        
         
           
             Sir
             ,
          
           Your
           most
           humble
           and
           affectionate
           servant
           ,
           
             
               Iune
               5.
               1662.
               
            
          
           
             ED.
             STILLINGFLEET
             .
          
        
      
       
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           IT
           is
           neither
           to
           satisfie
           the
           importunity
           of
           friends
           ,
           nor
           to
           prevent
           false
           copies
           (
           which
           and
           such
           like
           excuses
           I
           know
           are
           expected
           in
           usual
           Prefaces
           )
           that
           I
           have
           adventured
           abroad
           this
           following
           Treatise
           :
           but
           it
           is
           out
           of
           a
           just
           resentment
           of
           the
           affronts
           and
           indignities
           which
           have
           been
           cast
           on
           Religion
           ;
           by
           such
           ,
           who
           account
           it
           a
           matter
           of
           judgement
           to
           disbelieve
           the
           Scriptures
           ,
           and
           a
           piece
           of
           wit
           to
           dispute
           themselves
           out
           of
           the
           possibility
           of
           being
           happy
           in
           another
           world
           :
           When
           yet
           the
           more
           acute
           and
           subtile
           their
           arguments
           are
           ,
           the
           greater
           their
           strength
           is
           against
           themselves
           ,
           it
           being
           impossible
           there
           should
           be
           so
           much
           wit
           and
           subtilty
           in
           the
           souls
           of
           men
           ,
           were
           they
           not
           of
           a
           more
           excellent
           nature
           then
           they
           imagine
           them
           to
           be
           .
           And
           how
           contradictious
           is
           it
           for
           such
           persons
           to
           be
           ambitious
           of
           being
           cryed
           up
           for
           wit
           and
           reason
           ,
           whose
           design
           
           is
           to
           degrade
           the
           rational
           soul
           so
           far
           below
           her self
           ,
           as
           to
           make
           her
           become
           like
           the
           beasts
           that
           perish
           !
           If
           now
           the
           weight
           and
           consequence
           of
           the
           subject
           ,
           and
           the
           too
           great
           seasonableness
           of
           it
           (
           if
           the
           common
           fame
           of
           the
           large
           spread
           of
           Atheism
           among
           us
           be
           true
           )
           be
           not
           sufficient
           Apology
           for
           the
           publishing
           this
           Book
           ,
           I
           am
           resolved
           rather
           to
           undergo
           thy
           censure
           ,
           tben
           be
           beholding
           to
           any
           other
           .
           The
           intendment
           therefore
           of
           this
           Preface
           is
           only
           to
           give
           a
           brief
           account
           of
           the
           scope
           ,
           design
           ,
           and
           method
           of
           the
           following
           Books
           ,
           although
           the
           view
           of
           the
           Contents
           of
           the
           Chapters
           might
           sufficiently
           acquains
           thee
           with
           it
           .
           How
           far
           I
           have
           been
           either
           from
           transeribing
           ,
           or
           a
           design
           to
           excusse
           out
           of
           the
           hands
           of
           their
           admirers
           ,
           the
           several
           writings
           on
           the
           behalf
           of
           Religion
           in
           general
           ,
           or
           Christianity
           in
           particular
           (
           especially
           
             Mornay
             ,
             Gro●ius
             ,
             Amyraldus
          
           ,
           &c.
           )
           may
           easily
           appear
           by
           comparing
           what
           is
           contained
           in
           their
           Books
           and
           this
           together
           .
           Had
           I
           not
           thought
           something
           might
           be
           said
           ,
           if
           not
           more
           fully
           and
           rationally
           ,
           yet
           more
           suitably
           to
           the
           present
           temper
           of
           this
           Age
           then
           what
           is
           already
           written
           by
           them
           ,
           ●thou
           hadst
           not
           been
           troubled
           with
           this
           Preface
           ,
           much
           less
           with
           the
           whole
           Book
           .
           But
           as
           the
           tempers
           and
           Genius
           's
           of
           Ages
           and
           Times
           alier
           ,
           so
           do
           the
           arms
           and
           w●npons
           which
           ●●theists
           imploy
           against
           Religion
           ;
           the
           most
           papular
           pretences
           of
           the
           Atheists
           of
           our
           Age
           ,
           have
           been
           the
           irreconcileableness
           of
           the
           account
           of
           Times
           in
           Scripture
           ,
           with
           that
           of
           the
           learned
           and
           ancient
           Heathen
           Nations
           ;
           the
           inconsistency
           of
           the
           belief
           of
           the
           Scriptures
           with
           the
           principles
           of
           reason
           ;
           and
           the
           account
           which
           may
           be
           given
           of
           the
           Origine
           of
           things
           from
           principles
           of
           Philosophy
           without
           the
           Scriptures
           ;
           These
           three
           therefore
           I
           have
           particularly
           set
           my self
           against
           ,
           and
           directed
           against
           each
           of
           them
           a
           several
           Book
           .
           In
           the
           first
           I
           have
           manifested
           
           that
           there
           is
           no
           ground
           of
           credibility
           in
           the
           account
           of
           ancient
           times
           given
           by
           any
           Heathen
           Nations
           different
           from
           the
           Scriptures
           ,
           which
           I
           have
           with
           so
           much
           care
           and
           diligence
           enquired
           into
           ,
           that
           from
           thence
           we
           may
           hope
           to
           hear
           no
           more
           of
           men
           before
           Adam
           to
           salve
           the
           Authority
           of
           the
           Scriptures
           by
           ,
           which
           yet
           was
           intended
           only
           as
           a
           design
           to
           undermine
           them
           ;
           but
           I
           have
           not
           thought
           the
           frivolous
           pretences
           of
           the
           Author
           of
           that
           Hypothesis
           worth
           particular
           mentioning
           ,
           supposing
           it
           sufficient
           to
           give
           a
           clear
           account
           of
           things
           without
           particular
           citation
           of
           Authors
           ,
           where
           it
           was
           not
           of
           great
           concernment
           for
           understanding
           the
           thing
           its
           self
           .
           In
           the
           second
           Book
           I
           have
           undertaken
           to
           give
           a
           rational
           account
           of
           the
           grounds
           ,
           why
           we
           are
           to
           believe
           those
           several
           persons
           ,
           who
           in
           several
           ages
           were
           imployed
           to
           reveal
           the
           mind
           of
           God
           to
           the
           world
           ,
           and
           with
           greater
           particularity
           then
           hath
           yet
           been
           used
           ,
           I
           have
           insisted
           on
           the
           persons
           of
           Moses
           ,
           and
           the
           Prophets
           ,
           our
           Saviour
           and
           his
           Apostles
           ,
           and
           in
           every
           of
           them
           manifested
           the
           rational
           evidences
           on
           which
           they
           were
           to
           be
           believed
           ,
           not
           only
           by
           the
           men
           of
           their
           own
           Age
           ,
           but
           by
           those
           of
           succeeding
           Generations
           .
           In
           the
           third
           Book
           I
           have
           insisted
           on
           the
           matters
           themselves
           which
           are
           either
           supposed
           by
           or
           revealed
           in
           the
           Scriptures
           ;
           and
           have
           therein
           not
           only
           manifested
           the
           certainty
           of
           the
           foundations
           of
           all
           Religion
           which
           lye
           in
           the
           Being
           of
           God
           and
           Immortality
           of
           the
           soul
           ,
           but
           the
           undoubted
           truth
           of
           those
           particular
           accounts
           concerning
           the
           Origine
           of
           the
           Universe
           ,
           of
           Evil
           ,
           and
           of
           Nations
           ,
           which
           were
           most
           lyable
           to
           the
           Atheists
           exceptions
           ,
           and
           have
           therein
           considered
           all
           the
           pretences
           of
           Philosophy
           ancient
           or
           modern
           ,
           which
           have
           seemed
           to
           contradict
           any
           of
           them
           ;
           to
           which
           
             (
             mant
             ssae
             loco
          
           )
           I
           have
           added
           the
           evidence
           of
           Scripture
           History
           in
           the
           
           remainders
           of
           it
           in
           Heathen
           Mythology
           ,
           and
           concluded
           all
           with
           a
           discourse
           of
           the
           excellency
           of
           the
           Scriptures
           .
           Thus
           having
           given
           a
           brief
           view
           of
           the
           design
           and
           method
           of
           the
           whole
           ,
           I
           submit
           it
           to
           every
           free
           and
           unprejudiced
           judgement
           .
           All
           the
           favour
           then
           I
           shall
           request
           of
           thee
           ,
           is
           ,
           to
           read
           seriously
           ,
           and
           judge
           impartially
           ;
           and
           then
           I
           doubt
           not
           but
           thou
           wilt
           see
           as
           much
           reason
           for
           Religion
           as
           I
           do
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             BOOK
             I.
             
          
           
             
               CHAP.
               I.
               The
               obscurity
               and
               defect
               of
               Ancient
               History
               .
            
          
           
             THE
             knowledge
             of
             truth
             proved
             to
             be
             the
             most
             natural
             perfection
             of
             the
             rational
             soul
             ;
             yet
             error
             often
             mistaken
             for
             truth
             ,
             the
             accounts
             of
             it
             .
             Want
             of
             diligence
             in
             its
             search
             ,
             the
             mixture
             of
             truth
             and
             f●lshood
             :
             Thence
             comes
             either
             rejecting
             truth
             for
             the
             errors
             sake
             ,
             or
             embracing
             the
             error
             for
             the
             truths
             sake
             ;
             the
             first
             instanced
             in
             Heathen
             Philosophers
             ,
             the
             second
             in
             vulgar
             Heathen
             .
             Of
             Philosophical
             Atheism
             ,
             and
             the
             grounds
             of
             it
             .
             The
             History
             of
             Antiquity
             very
             obscure
             .
             The
             question
             stated
             where
             the
             true
             History
             of
             ancient
             times
             to
             be
             found
             ,
             in
             Heathen
             Histories
             ,
             or
             only
             in
             Scripture
             ?
             The
             want
             of
             credibility
             in
             Heathen
             Histories
             asserted
             and
             proved
             by
             the
             general
             defect
             for
             want
             of
             timely
             records
             among
             Heathen
             Nations
             ;
             the
             reason
             of
             it
             shewed
             from
             the
             first
             Plantations
             of
             the
             World.
             The
             manner
             of
             them
             discovered
             .
             The
             Original
             of
             Civil
             Government
             .
             Of
             Hicroglyphicks
             .
             The
             use
             of
             letters
             among
             the
             Greeks
             no
             elder
             then
             Cadmus
             ,
             his
             time
             enquired
             into
             ,
             no
             elder
             then
             Joshua
             ,
             the
             learning
             brought
             into
             Greece
             by
             him
             .
             
               page
               1
            
          
           
           
             
               CHAP.
               II.
               Of
               the
            
             Phoenician
             and
             Aegyptian
             History
             .
          
           
             The
             particular
             defect
             in
             the
             History
             of
             the
             most
             learned
             Heathen
             Nations
             .
             First
             the
             Phoenicians
             .
             Of
             Sanchoniathon
             ,
             his
             Antiquity
             ,
             and
             Fidelity
             .
             Of
             
               Jerom-baal
               ,
               Baal-Berith
            
             .
             The
             Antiquity
             of
             
               Tyre
               .
               Scaliger
            
             vindicated
             against
             
               B●chartus
               Abibalus
            
             .
             The
             vanity
             of
             Phoenician
             Theology
             .
             The
             imitation
             of
             it
             by
             the
             Gnosticks
             .
             Of
             the
             Aegyptian
             History
             .
             The
             Antiquity
             and
             Authority
             of
             
               Hermes
               Trismegistus
            
             .
             Of
             his
             Inscriptions
             on
             Pillars
             ,
             transcribed
             by
             Manetho
             .
             His
             Fabulousness
             thence
             discovered
             .
             
               Terra
               Seriadica
            
             .
             Of
             Seths
             Pillars
             in
             Josephus
             ,
             and
             an
             account
             whence
             they
             are
             taken
             .
             
               pag.
               25
            
          
           
             
               CHAP.
               III.
               Of
               the
            
             Chaldean
             History
             .
          
           
             The
             contest
             of
             Antiquity
             among
             Heathen
             Nations
             ,
             and
             the
             ways
             of
             deciding
             it
             .
             Of
             the
             Chaldean
             Astrology
             ,
             and
             the
             foundation
             of
             Iudicial
             Astrology
             .
             Of
             the
             Zabi●
             ,
             their
             Founder
             ,
             who
             they
             were
             ,
             no
             other
             then
             the
             old
             Chaldees
             .
             Of
             Berosus
             and
             his
             History
             .
             An
             account
             of
             the
             fabulous
             Dynastyes
             of
             Berosus
             and
             Manetho
             .
             From
             the
             Translation
             of
             the
             Scripture
             history
             into
             Greek
             in
             the
             time
             of
             Prolomy
             .
             Of
             that
             translation
             and
             the
             time
             of
             it
             .
             Of
             
               Demetrius
               Phalereus
               .
               Scaligers
            
             arguments
             answered
             .
             Manetho
             writ
             after
             the
             Septuagint
             ,
             proved
             against
             Kircher
             ;
             his
             arguments
             answered
             .
             Of
             Rabbinical
             and
             Arabick
             Authors
             ,
             and
             their
             little
             credit
             in
             matter
             of
             history
             .
             The
             time
             of
             Berosus
             enquired
             into
             ,
             his
             writing
             co-temporary
             with
             
               Philadelphus
               .
               pag.
               40
            
          
           
           
             
               CHAP.
               IV.
               The
               defect
               of
               the
               Graecian
               History
               .
            
          
           
             That
             manifested
             by
             three
             evident
             arguments
             of
             it
             .
             1.
             
             The
             fabulousness
             of
             the
             Poetical
             age
             of
             Greece
             .
             The
             Antiquity
             of
             Poetry
             .
             Of
             Orpheus
             and
             the
             ancient
             Poets
             .
             Whence
             the
             Poetical
             Fables
             borrowed
             .
             The
             advancement
             of
             Poetry
             and
             Idolatry
             together
             in
             Greece
             .
             The
             different
             censures
             of
             Strabo
             and
             Eratosthenes
             concerning
             the
             Poetical
             age
             of
             Greece
             ,
             and
             the
             reasons
             of
             them
             .
             2.
             
             The
             eldest
             historians
             of
             Greece
             are
             of
             suspected
             credit
             .
             Of
             
               Damastes
               ,
               Aristeus
            
             ,
             and
             others
             ;
             of
             most
             of
             their
             eldest
             Historians
             we
             have
             nothing
             left
             but
             their
             names
             ,
             of
             others
             only
             the
             subjects
             they
             treated
             of
             ,
             and
             some
             fragments
             .
             3.
             
             Those
             that
             are
             extant
             ,
             either
             confess
             their
             Ignorance
             of
             eldest
             times
             ,
             or
             plainly
             discover
             it
             .
             Of
             the
             first
             sort
             are
             Thucydides
             and
             Plutarch
             ;
             several
             evidences
             of
             the
             Graecians
             Ignorance
             of
             the
             true
             original
             of
             Nations
             .
             Of
             Herodotus
             and
             his
             mistakes
             ,
             the
             Greeks
             ignorance
             in
             Geography
             discovered
             ,
             and
             thence
             their
             insufficiency
             as
             to
             an
             account
             of
             ancient
             history
             .
             
               page
               56
            
          
           
             
               CHAP.
               V.
               The
               general
               uncertainty
               of
               Heathen
               Chronology
               .
            
          
           
             The
             want
             of
             credibility
             in
             Heathen
             History
             further
             proved
             from
             the
             uncertainty
             and
             confusion
             in
             their
             accounts
             of
             ancient
             times
             ;
             that
             discovered
             by
             the
             uncertain
             form
             of
             their
             years
             .
             An
             enquiry
             into
             the
             different
             forms
             of
             the
             Aegyptian
             years
             ;
             the
             first
             of
             thirty
             dayes
             ,
             the
             second
             of
             four
             Months
             ;
             of
             both
             instances
             given
             in
             the
             Aegyptian
             history
             .
             Of
             the
             Chaldaean
             accounts
             ,
             and
             the
             first
             Dynastyes
             mentioned
             by
             Berosus
             ,
             how
             they
             may
             be
             reduced
             to
             probability
             .
             Of
             the
             Aegyptian
             Dynastyes
             .
             Of
             Manetho
             .
             Reasons
             of
             accounting
             them
             fabulous
             ,
             because
             not
             attested
             by
             any
             credible
             authority
             ,
             and
             rejected
             by
             the
             best
             Historians
             .
             The
             opinion
             of
             
             
             
             
             
             Scaliger
             and
             Vossius
             ,
             concerning
             their
             being
             cotemporary
             ,
             propounded
             and
             rejected
             with
             reasons
             against
             it
             .
             Of
             the
             ancient
             division
             of
             Aegypt
             into
             Nomi
             or
             Provinces
             ,
             and
             the
             number
             of
             them
             against
             Vossius
             and
             
               Kircher
               .
               Page
               73
            
          
           
             
               CHAP.
               VI.
               The
               uncertain
               Epocha's
               of
               Heathen
               Chronology
               .
            
          
           
             An
             account
             given
             of
             the
             defect
             of
             Chronology
             in
             the
             ●ldest
             times
             .
             Of
             the
             Solar
             year
             among
             the
             Aegyptians
             ,
             the
             original
             of
             the
             Epacts
             ,
             the
             antiquity
             of
             Intercalation
             among
             them
             .
             Of
             the
             several
             Canicular
             years
             ;
             the
             difference
             between
             Scaliger
             and
             Petavius
             considered
             .
             The
             certain
             Epocha's
             of
             the
             Aegyptian
             history
             no
             elder
             then
             Nabonasser
             .
             Of
             the
             Graecian
             accounts
             .
             The
             fabulousness
             of
             the
             Heroical
             age
             of
             Greece
             .
             Of
             the
             ancient
             Graecian
             Kingdoms
             .
             The
             beginning
             of
             the
             Olympiads
             .
             The
             uncertain
             Origines
             of
             the
             Western
             Nations
             .
             Of
             the
             Latine
             Dynastyes
             .
             The
             different
             Palilia
             of
             Rome
             .
             The
             uncertain
             reckoning
             
               Ab.
               V.
               C.
            
             Of
             impostures
             as
             to
             ancient
             histories
             .
             Of
             
               Annius
               ,
               Inghiramius
            
             ,
             and
             others
             .
             Of
             the
             characters
             used
             by
             Heathen
             Priests
             .
             No
             sacred
             characters
             among
             the
             fews
             .
             The
             partiality
             and
             inconsistency
             of
             Heathen
             bistories
             with
             each
             other
             .
             From
             all
             which
             the
             want
             of
             credibility
             in
             them
             as
             to
             an
             account
             of
             ancient
             times
             is
             clearly
             demonstrated
             .
             
               page
               89
            
          
        
         
           
             BOOK
             II.
             
          
           
             
               CHAP.
               I.
               The
               certainty
               of
               the
               Writings
               of
            
             Moses
             .
          
           
             In
             order
             to
             the
             proving
             the
             truth
             of
             Scripture-history
             ,
             several
             Hypotheses
             laid
             down
             .
             The
             first
             concerns
             the
             reasonableness
             of
             preserving
             the
             ancient
             History
             of
             the
             world
             in
             some
             certain
             Records
             ,
             from
             the
             importance
             of
             the
             things
             ,
             and
             the
             inconveniencies
             of
             meer
             tradition
             or
             constant
             Revelation●
             
             The
             second
             concerns
             the
             certainty
             that
             the
             Records
             under
             Moses
             his
             name
             ,
             were
             undoubtedly
             his
             .
             The
             certainty
             of
             a
             matter
             of
             fact
             enquired
             into
             in
             general
             ,
             and
             proved
             as
             to
             this
             particular
             by
             universal
             consent
             ,
             and
             settling
             a
             Common-wealth
             upon
             his
             Laws
             .
             The
             impossibility
             of
             an
             Imposture
             as
             to
             the
             writings
             of
             Moses
             demonstrated
             .
             The
             plea's
             to
             the
             contrary
             largely
             answered
             .
             
               page
               107
            
          
           
             
               CHAP.
               II.
            
             Moses
             
               his
               certain
               knowledge
               of
               what
               he
               writ
               .
            
          
           
             The
             third
             Hypothesis
             concerns
             the
             certainty
             of
             the
             matter
             of
             Moses
             his
             history
             ;
             that
             gradually
             proved
             :
             First
             ,
             Moses
             his
             knowledge
             cleared
             ,
             by
             his
             education
             ,
             and
             experience
             ,
             and
             certain
             information
             .
             His
             education
             in
             the
             wisdom
             of
             Aegypt
             ;
             what
             that
             was
             .
             The
             old
             Aegyptian
             learning
             enquired
             into
             ,
             the
             conveniences
             for
             it
             of
             the
             Aegyptian
             Priests
             .
             Moses
             reckoned
             among
             them
             for
             his
             knowledge
             .
             The
             Mathematical
             ,
             Natural
             ,
             Divine
             ,
             and
             Moral
             learning
             of
             Aegypt
             :
             their
             Political
             wisdom
             most
             considerable
             .
             The
             advantage
             of
             Moses
             above
             the
             Greek
             Philosophers
             ,
             as
             to
             wisdom
             and
             reason
             .
             Moses
             himself
             an
             eye
             witness
             of
             most
             of
             his
             history
             :
             the
             certain
             uninterrupted
             tradition
             of
             the
             other
             part
             among
             the
             fews
             ,
             manifested
             by
             rational
             evidence
             .
             
               p.
               119
            
          
           
             
               CHAP.
               III.
            
             Moses
             
               his
               fidelity
               and
               integrity
               proved
            
             .
          
           
             Moses
             considered
             as
             an
             Historian
             ,
             and
             as
             a
             Lawgiver
             ;
             his
             fidelity
             in
             both
             proved
             :
             clear
             evidences
             that
             he
             had
             no
             intent
             to
             deceive
             in
             his
             History
             ,
             freedom
             from
             private
             interest
             ,
             impartiality
             in
             his
             relations
             ,
             plainness
             and
             ●erspicuity
             of
             stile
             .
             As
             a
             Lawgiver
             ,
             be
             came
             armed
             with
             Divine
             authority
             ,
             which
             being
             the
             main
             thing
             ,
             is
             fixed
             on
             to
             be
             fully
             proved
             from
             his
             actions
             and
             writings
             .
             The
             power
             of
             miracles
             the
             great
             evidence
             of
             Divine
             revelation
             .
             Two
             grand
             questions
             propounded
             .
             In
             what
             cases
             miracles
             may
             be
             expected
             ,
             
             and
             how
             known
             to
             be
             true
             .
             No
             necessity
             of
             a
             constant
             power
             of
             miracles
             in
             a
             Church
             :
             Two
             Cases
             alone
             wherein
             they
             may
             be
             expected
             .
             When
             any
             thing
             comes
             as
             a
             Law
             from
             God
             ,
             and
             when
             a
             Divine
             Law
             is
             to
             be
             repealed
             .
             The
             necessity
             of
             miracles
             in
             those
             cases
             as
             an
             evidence
             of
             Divine
             revelation
             asserted
             .
             Objections
             answered
             .
             No
             use
             of
             miracles
             when
             the
             doctrine
             is
             setled
             and
             owned
             by
             miracles
             in
             the
             first
             revelation
             .
             No
             need
             of
             miracles
             in
             reformation
             of
             a
             Church
             .
             
               pag.
               134
            
          
           
             
               CHAP.
               IV.
               The
               fidelity
               of
               the
               Prophets
               succeeding
            
             Moses
             .
          
           
             In
             order
             of
             Prophets
             to
             succeed
             Moses
             ,
             by
             Gods
             own
             appointment
             in
             the
             Law
             of
             Moses
             .
             The
             Schools
             of
             the
             Prophets
             ,
             the
             original
             and
             institution
             of
             them
             .
             The
             Cities
             of
             the
             Levites
             .
             The
             occasion
             of
             their
             first
             institution
             .
             The
             places
             of
             the
             Schools
             of
             the
             Prophets
             ,
             and
             the
             tendency
             of
             the
             institution
             there
             to
             a
             Prophetical
             office
             .
             Of
             the
             Musick
             used
             in
             the
             Schools
             of
             the
             Prophets
             .
             The
             Roman
             Assam●nta
             ,
             and
             the
             Greek
             Hymns
             in
             their
             solemn
             worship
             .
             The
             two
             sorts
             of
             Prophets
             among
             the
             jews
             ,
             Lieger
             and
             extraordinary
             .
             Ordinary
             Prophets
             taken
             out
             of
             the
             Schools
             ,
             proved
             by
             Amos
             and
             
               Saul
               .
               pag.
               149
            
          
           
             
               CHAP.
               V.
               The
               tryal
               of
               Prophetical
               Doctrine
               .
            
          
           
             Rules
             of
             trying
             Prophets
             established
             in
             the
             Law
             of
             Moses
             .
             The
             punishment
             of
             pretenders
             .
             The
             several
             sorts
             of
             false
             Prophets
             .
             The
             case
             of
             the
             Prophet
             at
             Bethel
             discussed
             .
             The
             tryal
             of
             false
             Prophets
             belonging
             to
             the
             great
             Sanhedrin
             .
             The
             particular
             rules
             whereby
             the
             Doctrine
             of
             Prophets
             was
             judged
             .
             The
             proper
             notion
             of
             a
             Prophet
             ,
             not
             foretelling
             future
             contingencies
             ,
             but
             having
             immediate
             Divine
             revelation
             .
             Several
             principles
             laid
             down
             for
             clearing
             the
             doctrine
             of
             the
             Prophets
             .
             1.
             
             That
             immediate
             dictates
             of
             natural
             
             light
             are
             not
             to
             be
             the
             measure
             of
             Divine
             revelation
             .
             Several
             grounds
             for
             Divine
             revelation
             from
             natural
             light
             .
             2.
             
             What
             ever
             is
             directly
             repugnant
             to
             the
             dictates
             of
             nature
             ,
             cannot
             be
             of
             Divine
             revelation
             .
             3.
             
             No
             Divine
             revelation
             doth
             contradict
             a
             Divine
             positive
             Law
             without
             sufficient
             evidence
             of
             Gods
             intention
             to
             repeal
             that
             Law.
             4.
             
             Divine
             revelation
             in
             the
             Prophets
             was
             not
             to
             be
             measured
             by
             the
             words
             of
             the
             Law
             ,
             but
             by
             the
             intention
             and
             reason
             of
             it
             .
             The
             Prophetical
             office
             a
             kind
             of
             Chancery
             to
             the
             Law
             of
             
               Moses
               .
               pag.
               165
            
          
           
             
               CHAP.
               VI.
               The
               tryal
               of
               Prophetical
               Predictions
               and
               Miracles
               .
            
          
           
             The
             great
             difficulty
             of
             the
             trying
             the
             truth
             of
             Prophetical
             predictions
             from
             
               Jerem.
               18.
               7
               ,
               8
            
             ,
             &c.
             
             Some
             general
             Hypothe●es
             premised
             for
             the
             clearing
             of
             it
             .
             The
             first
             concerns
             the
             grounds
             why
             predictions
             are
             accounted
             an
             evidence
             of
             divine
             revelation
             .
             Three
             Consectaries
             drawn
             thence
             .
             The
             second
             ,
             the
             manner
             of
             Gods
             revelation
             of
             his
             will
             to
             the
             minds
             of
             the
             Prophets
             .
             Of
             the
             several
             degrees
             of
             Prophecy
             .
             The
             third
             is
             ,
             that
             God
             did
             not
             alwayes
             reveal
             the
             internal
             purposes
             of
             his
             will
             unto
             the
             true
             Prophets
             .
             The
             grand
             question
             propounded
             how
             it
             may
             be
             known
             when
             predictions
             express
             Gods
             decrees
             ,
             and
             when
             only
             the
             series
             of
             causes
             .
             For
             the
             first
             ,
             several
             rules
             laid
             down
             .
             1.
             
             When
             the
             prediction
             is
             confirmed
             by
             a
             present
             miracle
             .
             2.
             
             When
             the
             things
             foretold
             exceed
             the
             probability
             of
             second
             causes
             .
             3.
             
             When
             confirmed
             by
             Gods
             oath
             .
             4.
             
             When
             the
             bl●ssings
             fore-told
             are
             purely
             spiritual
             .
             Three
             rules
             for
             interpreting
             the
             Proph●cyes
             which
             respect
             the
             state
             of
             things
             under
             the
             G●spel
             .
             5.
             
             When
             all
             circumstances
             are
             foretold
             .
             6.
             
             When
             many
             Prophets
             in
             several
             ages
             agree
             in
             the
             same
             predictions
             .
             Predictions
             do
             not
             express
             Gods
             unalterable
             purposes
             ,
             when
             they
             only
             contain
             comminations
             of
             judgments
             ,
             or
             are
             predictions
             of
             temporal
             bl●ssings
             .
             The
             case
             of
             the
             Ninivites
             .
             Hezekiah
             and
             others
             opened
             .
             Of
             repentance
             in
             God
             ,
             what
             it
             implyes
             .
             The
             jewish
             obj●ctions
             ●bout
             predictions
             of
             temporal
             bl●ssings
             answered
             .
             In
             what
             cases
             miracles
             were
             expected
             from
             the
             Prophets
             ,
             when
             they
             were
             to
             confirm
             
             
             
             
             
             the
             truth
             of
             their
             religion
             .
             Instanced
             in
             the
             Prophet
             at
             
               Bethel
               ,
               Elijah
               ,
               Elishah
            
             ,
             and
             of
             Moses
             himself
             ;
             Whose
             divine
             authority
             that
             it
             was
             proved
             by
             miracles
             ,
             is
             demonstrated
             against
             the
             modern
             Iews
             ,
             and
             their
             pretences
             answered
             .
             
               p.
               177
            
          
           
             
               CHAP.
               VII
               .
               The
               eternity
               of
               the
               Law
               of
            
             Moses
             discussed
             .
          
           
             The
             second
             case
             wherein
             miracles
             may
             be
             expected
             ,
             when
             a
             Divine
             positive
             Law
             is
             to
             be
             repealed
             ,
             and
             another
             way
             of
             worship
             established
             in
             stead
             of
             it
             .
             The
             possibility
             in
             general
             of
             a
             repeal
             of
             a
             Divine
             Law
             asserted
             ;
             the
             particular
             case
             of
             the
             Law
             of
             Moses
             disputed
             against
             the
             Iews
             :
             the
             matter
             of
             that
             Law
             proved
             not
             to
             be
             immutably
             obligatory
             ;
             because
             the
             ceremonial
             precepts
             were
             required
             not
             for
             themselves
             ,
             but
             for
             some
             further
             end
             ;
             that
             proved
             from
             Maimonides
             his
             confession
             :
             the
             precepts
             of
             the
             Ceremonial
             Law
             frequently
             dispensed
             with
             while
             the
             Law
             was
             in
             force
             .
             Of
             the
             Passover
             of
             Hezekiah
             ,
             and
             several
             other
             instances
             .
             It
             is
             not
             inconsistent
             with
             the
             wisdom
             of
             God
             to
             repeal
             such
             an
             established
             Law.
             Abravanels
             arguments
             answered
             .
             Of
             the
             perfection
             of
             the
             Law
             of
             Moses
             ,
             compared
             with
             the
             Gospel
             .
             Whether
             God
             hath
             ever
             declared
             he
             would
             never
             repeal
             the
             Law
             of
             Moses
             .
             Of
             adding
             to
             the
             precepts
             .
             Of
             the
             expressions
             seeming
             to
             imply
             the
             perpetuity
             of
             the
             Law
             of
             Moses
             .
             Reasons
             assigned
             why
             those
             expressions
             are
             used
             ,
             though
             perpetuity
             be
             not
             implyed
             .
             The
             Law
             of
             Moses
             not
             built
             upon
             immutable
             reason
             ,
             because
             many
             particular
             precepts
             were
             founded
             upon
             particular
             occasions
             ,
             as
             the
             customs
             of
             the
             Zabii
             ;
             many
             ceremonial
             precepts
             thence
             deduced
             out
             of
             Maimonides
             ;
             and
             because
             such
             a
             state
             of
             things
             was
             foretold
             ,
             with
             which
             the
             observation
             of
             the
             Ceremonial
             Law
             would
             be
             inconsistent
             .
             That
             largely
             discovered
             from
             the
             Prophecies
             of
             the
             old
             Testament
             .
          
           
           
             
               CHAP.
               VIII
               .
               General
               Hypotheses
               concerning
               the
               Truth
               of
               the
               Doctrine
               of
               Christ.
               
            
          
           
             The
             great
             prejudice
             against
             our
             Saviour
             among
             Iews
             and
             Heathens
             ,
             was
             the
             meaness
             of
             his
             appearance
             .
             The
             difference
             of
             the
             miracles
             at
             the
             delivery
             of
             the
             Law
             and
             Gospel
             .
             Some
             general
             Hypotheses
             to
             clear
             the
             subserviency
             of
             miracles
             to
             the
             Doctrine
             of
             Christ.
             1.
             
             That
             where
             the
             truth
             of
             a
             doctrine
             depends
             not
             on
             evidence
             ,
             but
             authority
             ,
             the
             only
             way
             to
             prove
             the
             truth
             of
             the
             Doctrine
             ,
             is
             to
             prove
             the
             Testimony
             of
             the
             revealer
             to
             be
             infallible
             .
             Things
             may
             be
             true
             which
             depend
             not
             on
             evidence
             of
             the
             things
             .
             What
             that
             is
             ,
             and
             on
             what
             it
             depends
             .
             The
             uncertainty
             of
             natural
             knowledge
             .
             The
             existence
             of
             God
             ,
             the
             foundation
             of
             all
             certainty
             .
             The
             certainty
             of
             matters
             of
             faith
             proved
             from
             the
             same
             principle
             .
             Our
             knowledge
             of
             any
             thing
             supposeth
             something
             incomprehensible
             .
             The
             certainty
             of
             faith
             as
             great
             as
             that
             of
             knowledge
             ;
             the
             grounds
             of
             it
             stronger
             .
             The
             consistency
             of
             rational
             evidence
             with
             faith
             .
             Yet
             objects
             of
             faith
             exceed
             reason
             ;
             the
             absurdities
             following
             the
             contrary
             opinion
             .
             The
             uncertainty
             of
             that
             which
             is
             called
             reason
             .
             Philosophical
             dictates
             no
             standard
             of
             reason
             .
             Of
             transubstantiation
             and
             ubiquity
             &c.
             why
             rejected
             as
             contrary
             to
             reason
             .
             The
             foundation
             of
             faith
             in
             matters
             above
             reason
             .
             Which
             is
             infallible
             Testimony
             ;
             that
             there
             are
             wayes
             to
             know
             which
             is
             infallible
             ,
             proved
             :
             2.
             
             Hypoth
             .
             A
             Divine
             Testimony
             the
             most
             infallible
             .
             The
             resolution
             of
             faith
             into
             Gods
             veracity
             as
             its
             formal
             object
             .
             3.
             
             Hypoth
             .
             A
             Divine
             Testimony
             may
             be
             known
             ,
             though
             God
             speak
             not
             immediatly
             .
             Of
             inspiration
             among
             the
             Iews
             ,
             and
             Divination
             among
             the
             Heathens
             .
             4.
             
             Hyp.
             The
             evidences
             of
             a
             Divine
             Testimony
             must
             be
             clear
             and
             certain
             .
             Of
             the
             common
             motives
             of
             faith
             ,
             and
             the
             obligation
             to
             faith
             arising
             from
             them
             .
             The
             original
             of
             Infidelity
             .
          
           
           
             
               CHAP.
               IX
               .
               The
               rational
               evidence
               of
               the
               Truth
               of
               Christian
               Religion
               from
               Miracles
               .
            
          
           
             The
             possibility
             of
             miracles
             appears
             from
             God
             and
             providence
             ;
             the
             evidence
             of
             a
             Divine
             Testimony
             by
             them
             .
             God
             alone
             can
             really
             alter
             the
             course
             of
             nature
             .
             The
             Devils
             power
             of
             working
             miracles
             considered
             .
             Of
             
               Simon
               Magus
               ,
               Apollonius
            
             .
             The
             cures
             in
             the
             Temple
             of
             Aeseulapius
             at
             Rome
             ,
             &c.
             
             God
             never
             works
             miracles
             ,
             but
             for
             some
             particular
             end
             .
             The
             particular
             reasons
             of
             the
             miracles
             of
             Christ.
             The
             repealing
             the
             Law
             of
             Moses
             ,
             which
             had
             been
             setled
             by
             miracles
             .
             Why
             Christ
             checked
             the
             Pharisees
             for
             demanding
             a
             sign
             ,
             when
             himself
             appeals
             to
             his
             miracles
             .
             The
             power
             of
             Christs
             miracles
             on
             many
             who
             did
             not
             throughly
             believ●
             .
             Christs
             miracles
             made
             it
             evident
             that
             he
             was
             the
             Messias
             ,
             because
             the
             predictions
             were
             fulfilled
             in
             him
             .
             Why
             
               John
               Baptist
            
             wrought
             no
             miracles
             .
             Christs
             miracles
             necessary
             for
             the
             everthrow
             of
             the
             Devils
             Kingdom
             .
             Of
             the
             Daemoniaeks
             and
             Lunaticks
             in
             the
             Gospel
             ,
             and
             in
             the
             Primitive
             Church
             .
             The
             power
             of
             the
             name
             of
             Christ
             over
             them
             largely
             proved
             by
             several
             Testimonies
             .
             The
             evidence
             thence
             of
             a
             Divine
             power
             in
             Christ.
             Of
             counterfeit
             dispossessions
             .
             Of
             miracles
             wrought
             among
             Infidels
             .
             Of
             the
             future
             state
             of
             the
             Church
             .
             The
             necessity
             of
             the
             miracles
             of
             Christ
             ,
             as
             to
             the
             propagation
             of
             Christian
             Religion
             :
             that
             proved
             from
             the
             condition
             of
             the
             publishers
             ,
             and
             the
             success
             of
             the
             Doctrine
             .
             The
             Apostles
             knew
             the
             hazard
             of
             their
             imployment
             ,
             before
             they
             entred
             on
             it
             .
             The
             boldness
             and
             resolution
             of
             the
             Apostles
             notwithstanding
             this
             ,
             compared
             with
             heathen
             Philosophers
             .
             No
             motive
             could
             carry
             the
             Apostles
             through
             their
             imployment
             ,
             but
             the
             truth
             of
             their
             Doctrine
             ▪
             not
             seeking
             the
             honour
             ,
             profit
             or
             pleasure
             of
             the
             world
             .
             The
             Apostles
             evidence
             of
             the
             truth
             of
             their
             doctrine
             lay
             in
             being
             eye-witnesses
             of
             our
             Saviours
             miracles
             and
             resurr●ction
             .
             That
             attested
             by
             themselves
             ;
             their
             sufficiency
             thence
             for
             preaching
             the
             Gospel
             .
             Of
             the
             nature
             of
             the
             doctrine
             of
             the
             Gospel
             ;
             contrariety
             of
             
             it
             to
             natural
             inclinations
             .
             Strange
             success
             of
             it
             ,
             notwithstanding
             it
             came
             not
             with
             humane
             power
             :
             No
             Christian
             Emperour
             ,
             till
             the
             Gospel
             universally
             preached
             .
             The
             weakness
             and
             simplicity
             of
             the
             instruments
             which
             preached
             the
             Gospel
             .
             From
             all
             which
             the
             great
             evidence
             of
             the
             power
             of
             miracles
             is
             proved
             .
             
               pag.
               252
            
          
           
             
               CHAP.
               X.
               The
               difference
               of
               true
               miracles
               from
               false
               .
            
          
           
             The
             unreasonableness
             of
             rejecting
             the
             evidence
             from
             miracles
             ▪
             because
             of
             impostures
             .
             That
             there
             are
             certain
             rules
             of
             distinguishing
             true
             miracles
             from
             false
             ,
             and
             Divine
             from
             diabolical
             ,
             proved
             from
             Gods
             intention
             in
             giving
             a
             power
             of
             miracles
             ,
             and
             the
             providence
             of
             God
             in
             the
             world
             .
             The
             inconvenience
             of
             taking
             away
             the
             rational
             grounds
             of
             faith
             and
             placing
             it
             on
             self-evidence
             .
             Of
             the
             self-evidence
             of
             the
             Scriptures
             ,
             and
             the
             insufficiency
             of
             that
             for
             resolving
             the
             question
             about
             the
             authority
             of
             the
             Scriptures
             .
             Of
             the
             pretended
             miracles
             of
             Impostors
             and
             false
             Christs
             ,
             as
             
               Barchochebas
               David
            
             el
             
               -
               David
            
             and
             others
             .
             The
             rules
             whereby
             to
             judge
             true
             miracles
             from
             false
             .
             1.
             
             True
             Divine
             miracles
             are
             wrought
             to
             confirm
             a
             Divine
             testimony
             .
             No
             miracles
             nec●ssary
             for
             the
             certain
             conveyance
             of
             a
             Divine
             testimony
             :
             proved
             from
             the
             evidences
             that
             the
             Scriptures
             could
             not
             be
             corrupted
             .
             2.
             
             No
             miracles
             Divine
             which
             contradict
             Divine
             revelation
             .
             Of
             Popish
             miracles
             .
             3.
             
             Divine
             miracles
             leave
             Divine
             effects
             on
             those
             who
             believe
             them
             .
             Of
             the
             miracles
             of
             
               Simon
               Magus
               .
               4.
            
             
             Divine
             miracles
             tend
             to
             the
             overthrow
             of
             the
             devils
             power
             in
             the
             world
             :
             the
             antipathy
             of
             the
             doctrine
             of
             Christ
             to
             the
             devils
             designs
             in
             the
             world
             .
             5.
             
             The
             distinction
             of
             true
             miracles
             from
             others
             ,
             from
             the
             circumstances
             and
             manner
             of
             their
             operation
             .
             The
             miracles
             of
             Christ
             compared
             with
             those
             of
             the
             H●athen
             Gods.
             6.
             
             God
             makes
             it
             evident
             to
             all
             impartial
             judgments
             that
             Divine
             miracles
             exceed
             created
             power
             .
             This
             manifested
             from
             the
             unparalleld
             miracles
             of
             Moses
             and
             our
             Saviour
             .
             From
             all
             
             which
             the
             rational
             evidence
             of
             Divine
             revelation
             is
             manifested
             ,
             as
             to
             the
             persons
             whom
             God
             imployes
             to
             teach
             the
             world
             .
             
               pag.
               334
            
          
        
         
           
             BOOK
             III.
             
          
           
             
               CHAP.
               I.
               Of
               the
               Being
               of
               God.
               
            
          
           
             The
             Principles
             of
             all
             Religion
             lie
             in
             the
             Being
             of
             God
             and
             immortality
             of
             the
             soul
             :
             from
             them
             the
             necessity
             of
             a
             particular
             Divine
             revelation
             rationally
             deduced
             ;
             the
             method
             laid
             down
             for
             proving
             the
             Divine
             authority
             of
             the
             Scriptures
             .
             Why
             Moses
             doth
             not
             prove
             the
             Being
             of
             God
             ,
             but
             suppose
             it
             .
             The
             notion
             of
             a
             Deity
             very
             consonant
             to
             reason
             .
             Of
             the
             nature
             of
             Idea's
             ,
             and
             particularly
             of
             the
             Idea
             of
             God.
             How
             we
             can
             form
             an
             Idea
             of
             an
             infinite
             Being
             .
             How
             far
             such
             an
             Idea
             argues
             existence
             .
             The
             great
             unreasonableness
             of
             Atheism
             demonstrated
             .
             Of
             the
             Hypotheses
             of
             the
             Aristotelian
             and
             Epicurean
             Atheists
             .
             The
             Atheists
             pretences
             examined
             and
             refuted
             .
             Of
             the
             nature
             of
             the
             arguments
             whereby
             we
             prove
             there
             is
             a
             God.
             Of
             universal
             consent
             and
             the
             evidence
             of
             that
             to
             prove
             a
             Deity
             and
             immortality
             of
             souls
             .
             Of
             necessity
             of
             existence
             implyed
             in
             the
             notion
             of
             God
             ,
             and
             how
             far
             that
             proves
             the
             Being
             of
             God.
             The
             order
             of
             the
             world
             and
             usefulness
             of
             the
             parts
             of
             it
             ,
             and
             especially
             of
             mans
             body
             ,
             an
             argument
             of
             a
             Deity
             .
             Some
             higher
             principle
             proved
             to
             be
             in
             the
             world
             then
             matter
             and
             motion
             .
             The
             nature
             of
             the
             soul
             ,
             and
             possibility
             of
             its
             subsisting
             after
             death
             .
             Strange
             appearances
             in
             nature
             not
             solvable
             by
             the
             power
             of
             imagination
             .
             
               pag.
               360
            
          
           
           
             
               CHAP.
               II.
               Of
               the
               Origine
               of
               the
               Universe
               .
            
          
           
             The
             necessity
             of
             the
             belief
             of
             the
             creation
             of
             the
             world
             in
             order
             to
             the
             truth
             of
             Religion
             .
             Of
             the
             several
             Hypotheses
             of
             the
             Philosophers
             who
             contradict
             Moses
             :
             with
             a
             particular
             examination
             of
             them
             .
             The
             ancïent
             tradition
             of
             the
             world
             consonant
             to
             Moses
             :
             proved
             from
             the
             fonick
             Philosophy
             of
             Thales
             ,
             and
             the
             Italick
             of
             Pythagoras
             .
             The
             Pythagorick
             Cabbala
             rather
             Aegyptian
             then
             Mosaick
             .
             Of
             the
             fluid
             matter
             which
             was
             the
             material
             principle
             of
             the
             universe
             .
             Of
             the
             Hypothesis
             of
             the
             eternity
             of
             the
             world
             asserted
             by
             
               Ocellus
               Lucanus
            
             ,
             and
             Aristotle
             .
             The
             weakness
             of
             the
             foundations
             on
             which
             that
             opinion
             is
             built
             .
             Of
             the
             manner
             of
             forming
             principles
             of
             Philosophy
             .
             The
             possibility
             of
             creation
             proved
             .
             No
             arguing
             from
             the
             present
             state
             of
             the
             world
             against
             its
             beginning
             shewed
             from
             Maimonides
             .
             The
             Platonists
             arguments
             from
             the
             goodness
             of
             God
             for
             the
             eternity
             of
             the
             world
             answered
             .
             Of
             the
             Stoical
             Hypothesis
             of
             the
             eternity
             of
             matter
             ;
             whether
             reconcilable
             with
             the
             text
             of
             Moses
             .
             Of
             the
             opinions
             of
             Plato
             and
             Pythagoras
             concerning
             the
             praeexistence
             of
             matter
             to
             the
             formation
             of
             the
             world
             .
             The
             contradiction
             of
             the
             eternity
             of
             matter
             to
             the
             nature
             and
             attributes
             of
             God
             ,
             Of
             the
             Atomical
             Hypothesis
             of
             the
             Origine
             of
             the
             Universe
             .
             The
             World
             could
             not
             be
             produced
             by
             a
             casual
             concourse
             of
             Atoms
             proved
             from
             the
             nature
             and
             motion
             of
             Epicurus
             his
             Atoms
             ,
             and
             the
             Phaenomena
             of
             the
             Universe
             ,
             especially
             the
             production
             and
             nature
             of
             Animals
             .
             Of
             the
             Cartesian
             Hypothesis
             ,
             that
             it
             cannot
             salve
             the
             Origine
             of
             the
             Universe
             without
             a
             Deity
             giving
             motion
             to
             matter
             .
             
               pag.
               421
            
          
           
           
             
               CHAP.
               III.
               Of
               the
               Origine
               of
               Evil.
               
            
          
           
             Of
             the
             Being
             of
             Providence
             .
             Epicurus
             his
             arguments
             against
             it
             refuted
             .
             The
             necessity
             of
             the
             belief
             of
             Providence
             in
             order
             to
             Religion
             .
             Providence
             proved
             from
             a
             consideration
             of
             the
             nature
             of
             God
             and
             the
             things
             of
             the
             world
             .
             Of
             the
             Spirit
             of
             nature
             .
             The
             great
             objections
             against
             Providence
             propounded
             .
             The
             first
             concerns
             the
             Origine
             of
             evil
             .
             God
             cannot
             be
             the
             author
             of
             sin
             if
             the
             Scriptures
             be
             true
             .
             The
             account
             which
             the
             Scriptures
             give
             of
             the
             fall
             of
             man
             ,
             doth
             not
             charge
             God
             with
             mans
             fault
             .
             Gods
             power
             to
             govern
             man
             by
             Laws
             ,
             though
             he
             gives
             no
             particular
             reason
             of
             every
             Positive
             precept
             .
             The
             reason
             of
             Gods
             creating
             man
             with
             freedom
             of
             will
             ,
             largely
             shewed
             from
             Simplicius
             ;
             and
             the
             true
             account
             of
             the
             Origine
             of
             evil
             .
             Gods
             permitting
             the
             fall
             makes
             him
             not
             the
             author
             of
             it
             .
             The
             account
             which
             the
             Scriptures
             give
             of
             the
             Origine
             of
             evil
             ,
             compared
             with
             that
             of
             heathen
             Philosophers
             .
             The
             antiquity
             of
             the
             opinion
             of
             ascribing
             the
             Origine
             of
             evil
             to
             an
             evil
             principle
             .
             Of
             the
             judgment
             of
             the
             
               Persians
               ,
               Aegyptians
            
             and
             others
             about
             it
             .
             Of
             Manichaism
             .
             The
             opinion
             of
             the
             ancient
             Greek
             Philosophers
             ;
             of
             
               Pythagoras
               ,
               Plato
            
             ,
             the
             Stoicks
             ;
             the
             Origine
             of
             evil
             not
             from
             the
             necessity
             of
             matter
             .
             The
             remainders
             of
             the
             history
             of
             the
             fall
             among
             the
             Heathens
             .
             Of
             the
             malignity
             of
             Daemons
             .
             Providence
             vindicated
             as
             to
             the
             sufferings
             of
             the
             good
             ,
             and
             impunity
             of
             bad
             men
             .
             An
             account
             of
             both
             from
             natural
             light
             ,
             manifested
             by
             
               Seneca
               ,
               Plutarch
            
             ;
             and
             others
             .
             
               pag.
               470
            
          
           
             
               CHAP.
               IV.
               Of
               the
               Origine
               of
               Nations
               .
            
          
           
             All
             mankind
             derived
             from
             Adam
             ,
             if
             the
             Scriptures
             be
             true
             .
             The
             contrary
             supposition
             an
             introduction
             to
             Atheism
             .
             The
             truth
             of
             the
             history
             of
             the
             flood
             .
             The
             possibility
             of
             an
             universal
             deluge
             proved
             .
             The
             flood
             universal
             as
             to
             mankind
             ,
             whether
             universal
             as
             to
             the
             earth
             and
             animals
             ;
             no
             necessity
             of
             
             asserting
             either
             .
             Yet
             supposing
             the
             possibility
             of
             it
             demonstrated
             without
             creation
             of
             new
             waters
             .
             Of
             the
             fountains
             of
             the
             deep
             .
             The
             proportion
             which
             the
             height
             of
             mountains
             bears
             to
             the
             Diameter
             of
             the
             earth
             .
             No
             mountains
             much
             above
             three
             mile
             perpendicular
             .
             Of
             the
             Origine
             of
             fountains
             .
             The
             opinion
             of
             Aristotle
             and
             others
             concerning
             it
             discussed
             .
             The
             true
             account
             of
             them
             from
             the
             vapours
             arising
             from
             the
             mass
             of
             subterraneous
             waters
             .
             Of
             the
             capacity
             of
             the
             Ark
             for
             receiving
             the
             Animals
             from
             Buteo
             and
             others
             .
             The
             truth
             of
             the
             deluge
             from
             the
             Testimony
             of
             Heathen
             Nations
             .
             Of
             the
             propagation
             of
             Nations
             from
             Noahs
             posterity
             .
             Of
             the
             beginning
             of
             the
             Assyrian
             Empire
             .
             The
             multiplication
             of
             mankind
             after
             the
             flood
             .
             Of
             the
             Chronology
             of
             the
             LXX
             .
             Of
             the
             time
             between
             the
             flood
             and
             Abraham
             ,
             and
             the
             advantages
             of
             it
             .
             Of
             the
             pretence
             of
             such
             Nations
             ,
             who
             called
             themselves
             Aborigines
             .
             A
             discourse
             concerning
             the
             first
             plantation
             of
             Greece
             ,
             the
             common
             opinion
             propounded
             and
             rejected
             .
             The
             Hellens
             not
             the
             first
             inhabitants
             of
             Greece
             ,
             but
             the
             Pelasgi
             .
             The
             large
             spread
             of
             them
             over
             the
             parts
             of
             Greece
             ;
             Of
             their
             language
             different
             from
             the
             Greeks
             .
             Whence
             these
             Pelasgi
             came
             ;
             that
             Phaleg
             was
             the
             Pelasgus
             of
             Greece
             ,
             and
             the
             leader
             of
             that
             Colony
             proved
             from
             Epiphanius
             :
             the
             language
             of
             the
             Pelasgi
             in
             Greece
             Oriental
             :
             thence
             an
             account
             given
             of
             the
             many
             Hebrew
             words
             in
             the
             Greek
             language
             ,
             and
             the
             remainders
             of
             the
             Eastern
             languages
             in
             the
             Islands
             of
             Greece
             ,
             both
             which
             not
             from
             the
             Phaenicians
             as
             Bochartus
             thinks
             ,
             but
             from
             the
             old
             Pelasgi
             .
             Of
             the
             ground
             of
             the
             affinity
             between
             the
             Jews
             and
             Lacedaemonians
             .
             Of
             the
             peopling
             of
             
               America
               .
               pag.
               533
            
          
           
             
               CHAP.
               V.
               Of
               the
               Origine
               of
               the
               Heathen
               Mythology
               .
            
          
           
             That
             there
             were
             some
             remainders
             of
             the
             ancient
             history
             of
             the
             world
             preserved
             in
             the
             several
             Nations
             after
             the
             dispersion
             .
             How
             it
             came
             to
             be
             corrupted
             :
             by
             decay
             of
             knowledge
             ,
             increase
             of
             Idolatry
             ,
             confusion
             of
             languages
             .
             An
             enquiry
             into
             the
             cause
             of
             that
             .
             Difficulties
             against
             the
             common
             opinion
             
             that
             languages
             were
             confounded
             at
             Babel
             .
             Those
             difficulties
             cleared
             .
             Of
             the
             fabulousness
             of
             Poets
             .
             The
             particular
             ways
             whereby
             the
             Heathen
             Mythology
             arose
             .
             Attributing
             the
             general
             history
             of
             the
             World
             to
             their
             own
             Nation
             .
             The
             corruption
             of
             Hebraisms
             .
             Alteration
             of
             names
             .
             Ambiguity
             of
             sense
             in
             the
             Oriental
             languages
             .
             Attributing
             the
             actions
             of
             many
             to
             one
             person
             ,
             as
             in
             
               Jupiter
               ,
               Bacchus
               ,
               &c.
            
             The
             remainders
             of
             Scripture
             history
             among
             the
             Heathens
             .
             The
             names
             of
             God
             ,
             Chaos
             ,
             formation
             of
             man
             among
             the
             Phaenicians
             .
             Of
             Adam
             among
             the
             
               Germans
               ,
               Aegyptians
               ,
               Cilicians
               .
               Adam
            
             under
             
               Saturn
               .
               Cain
            
             among
             the
             
               Phaenicians
               .
               Tubalcain
            
             and
             Jubal
             under
             Vulcan
             and
             
               Apollo
               .
               Naamah
            
             under
             
               Minerva
               .
               Noah
            
             under
             
               Saturn
               ,
               Janus
               ,
               Prometheus
            
             and
             
               Bacchus
               .
               Noahs
            
             three
             sons
             under
             
               Jupiter
               ,
               Neptune
            
             ,
             and
             
               Pluto
               .
               Canaan
            
             under
             
               Mercury
               ,
               Nimrod
            
             under
             
               Bacchus
               ,
               Magog
            
             under
             Prometheus
             .
             Of
             Abraham
             and
             Isaac
             among
             the
             
               Phaenicians
               .
               Jacobs
            
             service
             under
             Apollo's
             .
             The
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             
               Bethel
               .
               Joseph
            
             under
             
               Apis.
               Moses
            
             under
             
               Bacchus
               .
               Joshua
            
             under
             
               Hercules
               .
               Balaam
            
             under
             the
             old
             
               Silenus
               .
               pag.
               577
            
          
           
             
               CHAP.
               VI.
               Of
               the
               Excellency
               of
               the
               Scriptures
               .
            
          
           
             Concerning
             matters
             of
             pure
             divine
             revelation
             in
             Scripture
             :
             the
             terms
             of
             Salvation
             only
             contained
             therein
             .
             The
             ground
             of
             the
             disesteem
             of
             the
             Scriptures
             is
             tacite
             unbelief
             .
             The
             Excellency
             of
             the
             Scriptures
             manifested
             as
             to
             the
             matters
             which
             God
             hath
             revealed
             therein
             .
             The
             excellency
             of
             the
             discoveries
             of
             Gods
             nature
             which
             are
             in
             Scripture
             .
             Of
             the
             goodness
             and
             love
             of
             God
             in
             Christ.
             The
             suitableness
             of
             those
             discoveryes
             of
             God
             to
             our
             natural
             notions
             of
             a
             Deity
             .
             The
             necessity
             of
             Gods
             making
             known
             himself
             to
             us
             in
             order
             to
             the
             regulating
             our
             conceptions
             of
             him
             .
             The
             Scriptures
             give
             the
             fullest
             account
             of
             the
             state
             of
             mens
             souls
             ,
             and
             the
             corruptions
             which
             are
             in
             them
             .
             The
             only
             way
             of
             pleasing
             God
             discovered
             in
             Scriptures
             .
             The
             Scriptures
             contain
             matters
             of
             
             greatest
             mysteriousness
             ,
             and
             most
             universal
             satisfaction
             to
             mens
             minds
             .
             The
             excellency
             of
             the
             manner
             wherein
             things
             are
             revealed
             in
             Scriptures
             ,
             in
             regard
             of
             clearness
             ,
             authority
             ,
             purity
             ,
             uniformity
             ,
             and
             perswasiveness
             .
             The
             excellency
             of
             the
             Scriptures
             as
             a
             rule
             of
             life
             .
             The
             nature
             of
             the
             duties
             of
             Religion
             and
             the
             reasonableness
             of
             them
             .
             The
             greatness
             of
             the
             encouragements
             to
             Religion
             contained
             in
             the
             Scriptures
             .
             The
             great
             excellency
             of
             the
             Scriptures
             ,
             as
             containing
             in
             them
             the
             Covenant
             of
             Grace
             in
             order
             to
             mans
             Salvation
             .
             
               pag.
               599
            
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           11.
           l.
           15.
           r.
           existence
           .
           p.
           17.
           l.
           28.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           21.
           l.
           19.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           22.
           l.
           21.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           27.
           l.
           14.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           31.
           l.
           2.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           35.
           l.
           16.
           r.
           Anebo
           .
           p.
           36.
           l.
           1.
           r.
           Sebennyta
           .
           p.
           37.
           l.
           9.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           52.
           l.
           28.
           r.
           accederent
           .
           And
           Causaubon
           .
           p.
           57.
           l.
           26.
           r.
           others
           .
           p.
           61.
           l.
           14.
           r.
           Pisistratidae
           .
           p.
           63.
           l.
           35.
           r.
           Hierocles
           —
           Apollonius
           .
           p.
           64.
           l.
           11.
           r.
           Acusilaus
           .
           p
           83.
           l.
           29
           ,
           30.
           r.
           the
           Patriarch
           Tarasius
           .
           p.
           91.
           l.
           3.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           94
           l.
           23.
           for
           but
           r.
           by
           .
           p.
           96.
           l.
           26.
           for
           to
           r.
           and.
           p.
           104.
           l.
           22.
           r.
           Hecataeus
           .
           p.
           105.
           l.
           33.
           r.
           Panchotis
           .
           p.
           112.
           l.
           15.
           r.
           as
           to
           .
           p.
           120.
           l.
           14
           r.
           he
           for
           we
           .
           p.
           125.
           l.
           4.
           r.
           provided
           .
           l.
           20.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           126.
           l.
           15.
           r.
           Peteseph
           .
           p.
           132.
           r.
           deceived
           .
           p.
           140.
           l.
           19
           r.
           continued
           .
           p.
           150.
           l.
           16.
           r.
           Deut.
           18.
           p.
           149.
           l.
           12.
           r.
           An
           order
           .
           p.
           156.
           l
           5.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p
           167.
           l.
           21.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           171.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           180
           l.
           11.
           r.
           are
           .
           p
           182.
           l.
           3●
           .
           r.
           ordinat
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           184.
           l.
           39.
           before
           those
           insert
           though
           .
           p.
           201.
           l
           18.
           r.
           imploy
           l.
           35.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           202.
           l
           14.
           r.
           Vorstius
           .
           p.
           209.
           l.
           9.
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p.
           226.
           l
           5.
           r.
           meanness
           .
           p.
           254.
           l.
           26.
           r.
           Table
           .
           p.
           267.
           l.
           17.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           293.
           l.
           17.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           302.
           l.
           28.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           323.
           l.
           19.
           for
           it
           .
           r.
           they
           .
           p.
           328.
           l.
           9.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           334
           l.
           11.
           r.
           Barchochebas
           .
           p.
           346.
           between
           us
           and
           in
           insert
           a.
           p
           348.
           l.
           21.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           349.
           l.
           29.
           r.
           incredibilia
           .
           p.
           364.
           l.
           17.
           blot
           out
           the
           comma
           between
           Euhemerus
           and
           Messenius
           .
           l
           29
           and
           elsewhere
           r.
           salve
           for
           solve
           .
           p.
           365.
           l.
           20.
           r.
           Elastical
           .
           p.
           395.
           l.
           3.
           r.
           Toupinamboults
           .
           p.
           409.
           l.
           21.
           r.
           Peristaltic
           .
           p.
           424.
           l.
           15.
           for
           it
           r.
           them
           p.
           425.
           l.
           7.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           427.
           l.
           r.
           insert
           (
           ●●
           )
           between
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           l.
           32.
           r
           fluidane
           p.
           443.
           l.
           10.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           l.
           32.
           for
           Col
           r.
           
             (
             l.
             nomine
             appellasse
             .
          
           )
           p.
           464.
           l.
           26.
           r.
           whose
           surface
           is
           supposed
           to
           be
           .
           p.
           488.
           l.
           36.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           493.
           l.
           5.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           l.
           28.
           r.
           coaeterna
           .
           p.
           502.
           l.
           29.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p
           518.
           l.
           35.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           520.
           l.
           10.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           l.
           13.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
      
    
     
       
         
         
           
             ORIGINES
             SACRAE
          
           :
           The
           Truth
           of
           Scripture-History
           asserted
           .
        
         
           BOOK
           I.
           
        
         
           
             CHAP.
             I.
             The
             obscurity
             and
             defect
             of
             Ancient
             History
             .
          
           
             
               
                 The
                 knowledge
                 of
                 truth
                 proved
                 to
                 be
                 the
                 most
                 natural
                 perfection
                 of
                 the
                 rational
                 soul
                 ;
                 yet
                 error
                 often
                 mistaken
                 for
                 truth
                 ,
                 the
                 accounts
                 of
                 it
                 .
                 Want
                 of
                 diligence
                 in
                 its
                 search
                 ,
                 the
                 mixture
                 of
                 truth
                 and
                 falshood
                 :
                 Thence
                 comes
                 either
                 rejecting
                 truth
                 for
                 the
                 errors
                 sake
                 ,
                 or
                 embracing
                 the
                 error
                 for
                 the
                 truths
                 sake
                 ;
                 the
                 first
                 instanced
                 in
                 Heathen
                 Philosophers
                 ,
                 the
                 second
                 in
                 vulgar
                 Heathen
                 .
                 Of
                 Philosophical
                 Atheism
                 ,
                 and
                 the
                 grounds
                 of
                 it
                 .
                 The
                 History
                 of
                 Antiquity
                 very
                 obscure
                 .
                 The
                 question
                 stated
                 where
                 the
                 true
                 History
                 of
                 ancient
                 times
                 to
                 be
                 found
                 ,
                 in
                 Heathen
                 Histories
                 ,
                 or
                 only
                 in
                 Scripture
                 ?
                 The
                 want
                 of
                 credibility
                 in
                 Heathen
                 Histories
                 asserted
                 and
                 proved
                 by
                 the
                 general
                 defect
                 for
                 want
                 of
                 timely
                 records
                 among
                 Heathen
                 Nations
                 ;
                 the
                 reason
                 of
                 it
                 shewed
                 from
                 the
                 first
                 Plantations
                 of
                 the
                 World.
                 The
                 manner
                 of
                 them
                 discovered
                 .
                 The
                 Original
                 of
                 Civil
                 Government
                 .
                 Of
                 Hieroglyphicks
                 .
                 The
                 use
                 of
                 letters
                 among
                 the
                 Greeks
                 no
                 elder
                 then
              
               Cadmus
               ,
               
                 his
                 time
                 enquired
                 into
                 ,
                 no
                 elder
                 then
              
               Joshua
               ,
               
                 the
                 learning
                 brought
                 into
                 Greece
                 by
                 him
                 .
              
            
          
           
             ENquiries
             after
             truth
             have
             that
             
               peculiar
               commendation
            
             
             above
             all
             other
             designs
             ,
             that
             they
             come
             on
             purpose
             to
             gratifie
             the
             most
             noble
             faculty
             of
             our
             souls
             ,
             and
             do
             most
             immediately
             tend
             to
             re-advance
             the
             highest
             perfection
             of
             our
             
               rational
               beings
            
             .
             For
             all
             our
             most
             laudable
             endeavours
             after
             knowledge
             now
             ,
             are
             only
             
             the
             
               gathering
               up
            
             some
             
               scattered
               fragments
            
             of
             what
             was
             once
             an
             
               entire
               Fabrick
            
             ,
             and
             the
             recovery
             of
             
               some
               precious
               Iewels
            
             which
             were
             lost
             out
             of
             sight
             ,
             and
             sunk
             in
             the
             shipwrack
             of
             
               humane
               nature
            
             .
             That
             saying
             of
             
               Plato
               ,
               that
               all
               knowledge
               is
               remembrance
               ,
               and
               all
               ignorance
               forgetfulness
               ,
            
             is
             a
             certain
             and
             undoubted
             truth
             ,
             if
             by
             forgetfulness
             be
             meant
             
               the
               loss
            
             ,
             and
             by
             remembrance
             the
             recovery
             of
             those
             notions
             and
             conceptions
             of
             things
             which
             the
             mind
             of
             man
             once
             had
             in
             its
             pure
             and
             primitive
             state
             ,
             wherein
             the
             understanding
             was
             the
             truest
             Microcosm
             ,
             in
             which
             all
             the
             beings
             of
             the
             inferiour
             world
             were
             faithfully
             represented
             according
             to
             their
             
               true
               ,
               native
            
             ,
             and
             
               genuine
               perfections
               .
               God
            
             created
             the
             soul
             of
             man
             not
             only
             capable
             of
             finding
             out
             the
             truth
             of
             things
             ,
             but
             furnished
             him
             with
             a
             sufficient
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             touchstone
             to
             discover
             truth
             from
             falshood
             ,
             by
             a
             light
             set
             up
             in
             his
             understanding
             ,
             which
             if
             he
             had
             attended
             to
             ,
             he
             might
             have
             secured
             himself
             from
             all
             impostures
             and
             deceits
             .
             As
             all
             other
             beings
             were
             created
             in
             the
             full
             possession
             of
             the
             
               agreeable
               perfections
            
             of
             their
             several
             natures
             ,
             so
             was
             man
             too
             ,
             else
             God
             would
             have
             never
             closed
             the
             work
             of
             Creation
             with
             those
             words
             ,
             
               And
               God
               saw
               all
               that
               he
               had
               made
               ,
               and
               behold
               it
               was
               very
               good
            
             ;
             that
             is
             ,
             endued
             with
             all
             those
             perfections
             which
             were
             suitable
             
             to
             their
             several
             beings
             .
             Which
             man
             had
             been
             most
             defective
             in
             ,
             if
             his
             understanding
             had
             not
             been
             endowed
             with
             a
             large
             stock
             of
             
               intellectual
               knowledge
            
             ,
             which
             is
             the
             most
             natural
             and
             
               genuine
               perfection
            
             belonging
             to
             his
             rational
             being
             .
             For
             reason
             being
             the
             most
             raised
             faculty
             of
             
               humane
               nature
            
             ,
             if
             that
             had
             been
             defective
             in
             its
             discoveries
             of
             truth
             ,
             which
             is
             its
             proper
             object
             ,
             it
             would
             have
             argued
             the
             greatest
             maim
             and
             imperfection
             in
             the
             being
             it self
             .
             For
             if
             it
             belongs
             to
             the
             perfection
             of
             the
             sensitive
             faculties
             to
             discern
             what
             is
             pleasant
             from
             what
             is
             hurtful
             ,
             it
             must
             needs
             be
             the
             perfection
             of
             the
             rational
             to
             find
             out
             the
             difference
             of
             truth
             from
             falshood
             .
             Not
             as
             though
             the
             soul
             could
             then
             have
             had
             any
             more
             then
             now
             ,
             an
             actual
             notion
             of
             all
             the
             beings
             in
             the
             world
             ocexisting
             at
             the
             same
             time
             ,
             but
             that
             it
             would
             have
             been
             free
             from
             all
             deceits
             in
             its
             conceptions
             of
             things
             ,
             which
             were
             not
             caused
             through
             inadvertency
             .
          
           
             Which
             will
             appear
             from
             the
             several
             aspects
             mans
             knowledge
             
             
             ledge
             hath
             ,
             which
             are
             either
             upwards
             towards
             his
             Maker
             ,
             or
             abroad
             on
             his
             fellow-creatures
             .
             If
             we
             consider
             that
             contemplation
             of
             the
             soul
             which
             fixes
             its
             self
             on
             that
             
               infinite
               being
            
             which
             was
             the
             cause
             of
             it
             ,
             and
             is
             properly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             it
             will
             be
             found
             necessary
             for
             the
             soul
             to
             be
             created
             in
             a
             clear
             and
             distinct
             knowledge
             of
             him
             ,
             because
             of
             mans
             
               immediate
               obligation
            
             to
             obedience
             unto
             him
             .
             Which
             must
             necessarily
             suppose
             the
             knowledge
             of
             him
             whose
             will
             must
             be
             his
             rule
             ;
             for
             if
             man
             were
             not
             fully
             convinced
             in
             the
             first
             moment
             after
             his
             creation
             of
             the
             being
             of
             him
             ,
             whom
             he
             was
             to
             obey
             ,
             his
             
               first
               work
            
             and
             duty
             would
             not
             have
             been
             actual
             obedience
             ,
             but
             a
             search
             whether
             there
             was
             any
             
               supreme
               ,
               infinite
            
             ,
             and
             
               eternal
               being
            
             or
             no
             ;
             and
             whereon
             his
             duty
             to
             him
             was
             founded
             ,
             and
             what
             might
             be
             sufficient
             declaration
             of
             his
             Will
             and
             Laws
             ,
             according
             to
             which
             he
             must
             regulate
             his
             obedience
             .
             The
             taking
             off
             all
             which
             doubts
             and
             scruples
             from
             the
             soul
             of
             man
             ,
             must
             suppose
             him
             fully
             satisfied
             upon
             the
             first
             free
             use
             of
             reason
             ,
             that
             there
             was
             an
             
               Infinite
               Power
            
             and
             Being
             which
             produced
             him
             ,
             and
             on
             that
             account
             had
             a
             right
             to
             command
             him
             in
             whatsoever
             he
             pleased
             ,
             and
             that
             those
             commands
             of
             his
             were
             declared
             to
             him
             in
             so
             certain
             a
             way
             that
             he
             could
             not
             be
             deceived
             in
             the
             judging
             of
             them
             .
             The
             clear
             knowledge
             of
             God
             will
             further
             appear
             most
             necessary
             to
             man
             in
             his
             
               first
               creation
            
             ,
             if
             we
             consider
             that
             God
             created
             him
             for
             this
             end
             and
             purpose
             ,
             to
             enjoy
             converse
             ,
             and
             an
             
               humble
               familiarity
            
             with
             himself
             ,
             he
             had
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             language
             of
             
               Clemens
               Alexandrinus
               ,
               Converse
               with
               God
               was
               as
               natural
            
             
             
               to
               him
               as
               his
               being
               was
               .
            
             For
             man
             ,
             as
             he
             came
             first
             out
             of
             Gods
             hands
             ,
             was
             the
             reflection
             of
             God
             himself
             on
             a
             
               dark
               Cloud
            
             ,
             the
             Iris
             of
             the
             Deity
             ,
             the
             Similitude
             was
             the
             same
             ,
             but
             the
             substance
             different
             :
             Thence
             he
             is
             said
             to
             be
             created
             
               after
               the
               Image
               of
               God.
            
             His
             knowledge
             then
             had
             been
             more
             
             intellectual
             then
             discursive
             ;
             not
             so
             much
             imploying
             his
             faculties
             in
             the
             
               operose
               deductions
            
             of
             reason
             (
             the
             pleasant
             toyl
             of
             the
             
               rational
               faculties
            
             since
             the
             Fall
             )
             but
             had
             
               immediately
               imployed
            
             them
             about
             the
             
               sublimest
               objects
            
             ,
             not
             about
             quiddities
             and
             formalities
             ,
             but
             about
             him
             who
             was
             the
             fountain
             of
             his
             being
             ,
             and
             the
             center
             of
             his
             happiness
             .
             There
             was
             not
             then
             so
             vast
             a
             difference
             between
             the
             Angelical
             and
             
             humane
             life
             :
             The
             Angels
             and
             men
             both
             fed
             on
             the
             same
             dainties
             ,
             all
             the
             difference
             was
             ,
             they
             were
             in
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               upper
               room
            
             in
             heaven
             ,
             and
             man
             in
             the
             
               Summer
               Parlour
            
             in
             Paradise
             .
          
           
             If
             we
             take
             a
             view
             of
             mans
             knowledge
             as
             it
             respects
             his
             fellow-creatures
             ,
             we
             shall
             find
             these
             were
             so
             fully
             known
             to
             him
             on
             
             his
             first
             creation
             ,
             that
             he
             needed
             not
             to
             go
             to
             School
             to
             the
             wide
             world
             to
             gather
             up
             his
             conceptions
             of
             them
             .
             For
             the
             right
             exercise
             of
             that
             Dominion
             which
             he
             was
             instated
             in
             over
             the
             inferiour
             world
             ,
             doth
             imply
             a
             particular
             knowledge
             of
             the
             
               nature
               ,
               being
            
             ,
             and
             properties
             of
             those
             things
             which
             he
             was
             to
             make
             use
             of
             ,
             without
             which
             he
             could
             not
             have
             improved
             them
             for
             their
             peculiar
             ends
             .
             And
             from
             this
             knowledge
             did
             proceed
             the
             giving
             the
             creatures
             those
             proper
             and
             
               peculiar
               names
            
             which
             were
             expressive
             of
             their
             
               several
               natures
            
             .
             For
             as
             Plato
             tells
             us
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               The
               imposition
            
             
             
               of
               names
               on
               things
               belongs
               not
               to
               every
               one
               ,
               but
               only
               to
               him
               that
               hath
               a
               full
               prospect
               into
               their
               several
               natures
               .
            
             For
             it
             is
             most
             agreeable
             to
             reason
             ,
             that
             names
             should
             carry
             in
             them
             a
             suitableness
             to
             the
             things
             they
             express
             ;
             for
             words
             being
             for
             no
             other
             end
             but
             to
             express
             our
             conceptions
             of
             things
             ,
             and
             our
             conceptions
             being
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             same
             Philosopher
             speaks
             ,
             
               the
               resemblances
               and
               representations
               of
               the
               things
               ,
            
             it
             must
             needs
             follow
             ,
             that
             where
             there
             was
             a
             true
             knowledge
             ,
             the
             conceptions
             must
             agree
             with
             the
             things
             ;
             and
             words
             being
             to
             express
             our
             conceptions
             ,
             none
             are
             so
             fit
             to
             do
             it
             ,
             as
             those
             which
             are
             expressive
             of
             the
             several
             natures
             of
             the
             things
             they
             are
             used
             to
             represent
             .
             For
             otherwise
             all
             the
             use
             of
             words
             is
             to
             be
             a
             meer
             vocabulary
             to
             the
             understanding
             ,
             and
             an
             Index
             to
             memory
             ,
             and
             of
             no
             further
             use
             in
             the
             pursuit
             of
             knowledge
             ,
             then
             to
             let
             us
             know
             what
             words
             men
             are
             agreed
             to
             call
             things
             by
             .
             But
             something
             further
             seems
             to
             be
             intended
             in
             their
             first
             imposition
             ,
             whence
             the
             Iews
             call
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             Mercer
             tells
             us
             ,
             
               a
               separation
               and
               distinction
            
             
             
               of
               the
               several
               kinds
               of
               things
               :
            
             and
             Kircher
             thus
             paraphraseth
             the
             words
             of
             
               Moses
               .
               And
               whatsoever
               Adam
               called
               every
               living
               creature
               ,
               that
               was
               the
               name
               thereof
               .
            
             i.
             e.
             saith
             
             he
             ,
             
               Fuerunt
               illis
               vera
               &
               germane
               nomina
               &
               rerum
               naturis
            
             
             
               propriè
               accommodata
            
             .
             But
             however
             this
             be
             ,
             we
             have
             this
             further
             evidence
             of
             that
             height
             of
             knowledge
             which
             must
             be
             supposed
             in
             the
             
               first
               man
            
             ,
             that
             as
             he
             was
             the
             first
             in
             his
             kind
             ,
             so
             he
             was
             to
             be
             the
             standard
             and
             measure
             of
             all
             that
             followed
             ,
             and
             therefore
             could
             not
             want
             any
             thing
             of
             the
             
               due
               perfections
            
             of
             
               humane
               nature
            
             .
             And
             as
             the
             shekel
             of
             the
             Sanctuary
             was
             ,
             if
             not
             double
             to
             others
             ,
             (
             as
             men
             ordinarily
             mistake
             )
             yet
             of
             a
             full
             and
             
               exact
               weight
            
             ,
             because
             it
             was
             to
             be
             the
             standard
             for
             all
             other
             weights
             (
             which
             was
             the
             cause
             of
             its
             being
             kept
             in
             the
             
               Temple
               .
            
             )
             So
             if
             the
             
               first
               man
            
             had
             not
             double
             the
             proportion
             and
             measure
             of
             knowledge
             which
             his
             posterity
             hath
             ,
             if
             it
             was
             not
             
               running
               over
            
             in
             regard
             of
             abundance
             ,
             yet
             it
             must
             be
             
               pressed
               down
            
             and
             
               shaken
               together
            
             in
             regard
             of
             weight
             ,
             else
             he
             would
             be
             a
             very
             unfit
             standard
             for
             us
             to
             judge
             by
             ,
             concerning
             the
             due
             and
             
               suitable
               perfections
            
             of
             
               humane
               nature
            
             .
          
           
             But
             we
             need
             not
             have
             run
             so
             far
             back
             as
             the
             
               first
               man
            
             to
             
             evince
             the
             knowledge
             of
             truth
             to
             be
             the
             most
             natural
             perfection
             of
             the
             soul
             of
             man
             ;
             for
             even
             among
             the
             present
             ruines
             of
             humane
             nature
             we
             may
             find
             some
             such
             noble
             and
             generous
             spirits
             ,
             that
             discern
             so
             much
             beauty
             in
             the
             face
             of
             truth
             ,
             that
             to
             such
             as
             should
             enquire
             what
             they
             find
             so
             attractive
             in
             it
             ,
             their
             answer
             would
             be
             the
             same
             with
             Aristotles
             in
             a
             like
             case
             ,
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Question
             of
             those
             who
             never
             saw
             it
             .
             For
             so
             pleasing
             is
             the
             enquiry
             ,
             and
             so
             satisfactory
             the
             finding
             of
             truth
             after
             the
             search
             ,
             that
             the
             relish
             of
             it
             doth
             far
             exceed
             the
             greatest
             Epicurism
             of
             Apicius
             ,
             or
             the
             most
             costly
             entertainments
             of
             Cleopatra
             ;
             there
             being
             no
             Gust
             so
             exquisite
             as
             that
             of
             the
             mind
             ,
             nor
             any
             Iewels
             to
             be
             compared
             with
             Truth
             .
             Nor
             do
             any
             persons
             certainly
             better
             deserve
             the
             name
             of
             men
             ,
             then
             such
             who
             allow
             their
             reason
             a
             
               full
               employment
            
             ,
             and
             think
             not
             the
             erectness
             of
             mans
             stature
             a
             sufficient
             distinction
             of
             him
             from
             Brutes
             .
             Of
             which
             those
             may
             be
             accounted
             only
             a
             higher
             species
             who
             can
             patiently
             suffer
             the
             imprisonment
             of
             their
             Intellectuals
             in
             a
             Dungeon
             of
             Ignorance
             ,
             and
             know
             themselves
             to
             be
             men
             ,
             only
             by
             those
             Characters
             by
             which
             Alexander
             knew
             himself
             not
             to
             be
             a
             God
             ,
             by
             their
             proneness
             to
             intemperance
             and
             sleep
             .
             So
             strange
             a
             Metempsychosis
             may
             there
             be
             without
             any
             change
             of
             bodies
             ,
             and
             Euphorbus
             
             his
             soul
             might
             become
             a
             Brute
             ,
             without
             ever
             removing
             its
             lodging
             into
             the
             body
             of
             an
             Ass.
             So
             much
             will
             the
             
               soul
               degenerate
            
             from
             its
             self
             ,
             if
             not
             improved
             ,
             and
             in
             a
             kind
             of
             sullenness
             scarce
             appear
             to
             be
             what
             it
             is
             ,
             because
             it
             is
             not
             improved
             to
             what
             it
             may
             be
             .
          
           
             
               But
               if
               this
               knowledge
               of
               truth
               be
               so
               great
               ,
               so
               natural
               ,
               so
            
             
             
               valuable
               a
               perfection
               of
               humane
               nature
               ,
               whence
               comes
               so
               much
               of
               the
               world
               to
               be
               over-run
               with
               Ignorance
               and
               Barbarism
               ,
               whence
               come
               so
               many
               pretenders
               to
               knowledge
               ,
               to
               court
               a
               cloud
               instead
               of
            
             Juno
             ,
             
               to
               pretend
               a
               Love
               to
               truth
               ,
               and
               yet
               to
               fall
               down
               and
               worship
               errour
               ?
               If
               there
               were
               so
               great
               a
               sympathy
               between
               the
               soul
               and
               truth
               ,
               there
               would
               be
               an
               impatient
               desire
               after
               it
               ,
               and
               a
               most
               ready
               embracing
               and
               closing
               with
               it
               .
               We
               see
               the
               Magnet
               doth
               not
               draw
               the
               iron
               with
               greater
               force
               then
               it
               seems
               to
               run
               with
               impatience
               into
               its
               closest
               embraces
               .
               If
               there
               had
               been
               formerly
               so
               intimate
               an
               acquaintance
               between
               the
               soul
               and
               truth
               ,
               as
            
             Socrates
             
               fancied
               of
               friends
               in
               the
               other
               world
               ,
               there
               would
               be
               an
               harmonious
               closure
               upon
               the
               first
               appearance
               ,
               and
               no
               divorce
               to
               be
               after
               made
               between
               them
               ?
            
          
           
             True
             ,
             but
             then
             we
             must
             consider
             there
             is
             an
             
               intermediate
               state
            
             between
             the
             former
             acquaintance
             ,
             and
             the
             renewal
             of
             
             it
             ,
             wherein
             all
             those
             remaining
             characters
             of
             mutual
             knowledge
             are
             sunk
             so
             deep
             ,
             and
             lie
             so
             hid
             ,
             that
             there
             needs
             a
             new
             fire
             to
             be
             kindled
             to
             bring
             forth
             those
             latent
             figures
             ,
             and
             make
             them
             again
             appear
             legible
             .
             And
             when
             once
             those
             tokens
             are
             produced
             of
             the
             former
             friendship
             ,
             there
             are
             not
             more
             impatient
             
               longings
               ▪
            
             nor
             more
             close
             embraces
             between
             the
             touched
             needle
             and
             the
             Magnet
             ,
             then
             there
             are
             between
             the
             understanding
             and
             discovered
             truth
             .
             But
             then
             withall
             ,
             we
             are
             to
             consider
             that
             they
             are
             but
             few
             whose
             souls
             are
             awakened
             out
             of
             that
             Lethargy
             they
             are
             fallen
             into
             in
             this
             
               degenerate
               condition
            
             ,
             the
             most
             are
             so
             pleased
             with
             their
             sleep
             ,
             that
             they
             are
             loth
             to
             disturb
             their
             rest
             ,
             and
             set
             a
             higher
             price
             upon
             a
             
               lazy
               Ignorance
            
             ,
             then
             upon
             a
             
               restless
               knowledge
            
             .
             And
             even
             of
             those
             whose
             souls
             are
             as
             it
             were
             between
             sleeping
             and
             waking
             ,
             what
             by
             reason
             of
             the
             remaining
             confusion
             of
             the
             species
             in
             their
             brains
             ,
             what
             by
             the
             present
             dimness
             of
             their
             sight
             ,
             and
             the
             hovering
             
               uncertain
               light
            
             they
             are
             to
             judge
             by
             ,
             there
             are
             few
             that
             can
             put
             a
             difference
             between
             a
             meer
             phantasm
             and
             a
             
             
               real
               truth
            
             .
             Of
             which
             these
             rational
             accounts
             may
             be
             given
             ,
             viz.
             
               Why
               so
               few
               pretenders
               to
               knowledge
               do
               light
               on
               truth
               .
            
          
           
             First
             ,
             
               Want
               of
               an
               impartial
               diligence
               in
               the
               search
               of
               it
               .
            
             
             Truth
             now
             must
             be
             sought
             ,
             and
             that
             with
             care
             and
             dilgence
             ,
             before
             we
             find
             it
             ;
             jewels
             do
             not
             use
             to
             lye
             upon
             the
             surface
             of
             the
             earth
             :
             Highways
             are
             seldom
             paved
             with
             gold
             ;
             what
             is
             most
             worth
             our
             Finding
             ,
             calls
             for
             the
             
               greatest
               search
            
             .
             If
             one
             that
             walks
             the
             streets
             should
             finde
             some
             inestimable
             jewel
             ,
             or
             one
             that
             travels
             the
             road
             meet
             with
             a
             bag
             of
             gold
             ,
             it
             would
             be
             but
             a
             silly
             design
             of
             any
             to
             walk
             the
             street
             ,
             or
             travel
             the
             road
             in
             hopes
             to
             meet
             with
             such
             a
             purchase
             to
             make
             them
             rich
             .
             If
             some
             have
             happily
             light
             on
             some
             valuable
             truths
             when
             they
             minded
             nothing
             less
             then
             them
             ,
             must
             this
             render
             a
             
               diligence
               useless
            
             in
             inquiries
             after
             such
             ?
             No
             :
             Truth
             though
             she
             be
             so
             fair
             and
             pleasing
             as
             to
             draw
             our
             affections
             ,
             is
             yet
             so
             modest
             as
             to
             admit
             of
             being
             courted
             ,
             and
             it
             may
             be
             deny
             the
             first
             suit
             ,
             to
             heighten
             our
             importunity
             .
             And
             certainly
             nothing
             hath
             oftner
             forbid
             the
             banes
             between
             the
             understanding
             and
             Truth
             inquired
             after
             ,
             then
             partiality
             and
             preoccupation
             of
             Iudgement
             :
             which
             makes
             men
             enquire
             more
             diligently
             after
             the
             dowry
             then
             the
             beauty
             of
             Truth
             ,
             its
             correspondency
             to
             their
             Interests
             ,
             then
             its
             evidence
             to
             their
             understandings
             .
             An
             
               useful
               error
            
             ,
             hath
             often
             kept
             the
             Keys
             of
             the
             mind
             for
             free
             admission
             ,
             when
             
               important
               truths
            
             but
             contrary
             to
             their
             pre-conceptions
             or
             interests
             have
             been
             forbidden
             entrance
             .
             Prejudice
             is
             the
             wrong
             bias
             of
             the
             soul
             ,
             that
             effectually
             keeps
             it
             from
             coming
             near
             the
             mark
             of
             truth
             ,
             nay
             ,
             sets
             it
             at
             the
             greatest
             distance
             from
             it
             .
             There
             are
             few
             in
             the
             world
             that
             look
             after
             truth
             with
             their
             own
             eyes
             ,
             most
             make
             use
             of
             spectacles
             of
             others
             making
             ,
             which
             makes
             them
             so
             seldom
             behold
             the
             proper
             lineaments
             in
             the
             face
             of
             Truth
             ;
             which
             the
             several
             tinctures
             from
             
               education
               ,
               authority
               ,
               custom
            
             ,
             and
             predisposition
             do
             exceedingly
             hinder
             men
             from
             discerning
             of
             .
          
           
             Another
             reason
             why
             there
             are
             so
             few
             who
             find
             truth
             ,
             when
             so
             many
             pretend
             to
             seek
             it
             ,
             is
             ,
             that
             
               near
               resemblance
               ,
               which
            
             
             
               Error
               often
               bears
               to
               Truth
            
             .
             It
             hath
             been
             well
             observed
             that
             Error
             seldom
             walks
             abroad
             the
             world
             in
             her
             own
             raiments
             ,
             she
             always
             borrows
             something
             of
             truth
             ,
             to
             make
             her
             more
             
             acceptable
             to
             the
             world
             .
             It
             hath
             been
             always
             the
             subtilty
             of
             
               grand
               deceivers
            
             to
             graft
             their
             greatest
             errors
             on
             some
             material
             truths
             ,
             to
             make
             them
             pass
             more
             undiscernable
             to
             all
             such
             who
             look
             more
             at
             the
             root
             on
             which
             they
             stand
             ,
             then
             on
             the
             fruits
             which
             they
             
               bring
               forth
            
             .
             It
             will
             hereafter
             appear
             how
             most
             of
             the
             grossest
             of
             the
             
               heathen
               errors
            
             have
             ,
             as
             Plutarch
             saith
             of
             the
             
               Egyptian
               Fables
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               some
               faint
               and
               obscure
               resemblances
               of
               truth
            
             ;
             nay
             more
             then
             so
             ,
             as
             most
             
               pernicious
               weeds
            
             are
             bred
             in
             the
             
               fattest
               soyls
            
             ;
             their
             most
             
               destructive
               principles
            
             have
             been
             founded
             on
             some
             necessary
             and
             
               important
               truths
            
             .
             Thus
             Idolatry
             doth
             suppose
             the
             belief
             of
             the
             existence
             of
             a
             Deity
             ;
             and
             superstition
             the
             Immortality
             of
             the
             souls
             of
             men
             .
             The
             Devil
             could
             never
             have
             built
             his
             Chappels
             ,
             but
             on
             the
             same
             ground
             whereon
             Gods
             Temples
             stood
             ;
             which
             makes
             me
             far
             less
             wonder
             then
             many
             do
             ,
             at
             the
             meeting
             with
             many
             expressions
             concerning
             these
             two
             
               grand
               truths
            
             in
             the
             writings
             of
             ancient
             Heathens
             ,
             knowing
             how
             willing
             the
             devil
             might
             be
             to
             have
             such
             principles
             still
             owned
             in
             the
             world
             ,
             which
             by
             his
             depraving
             of
             them
             might
             be
             the
             nourishers
             of
             Idolatry
             and
             Superstition
             .
             For
             the
             general
             knowledge
             of
             a
             
               Divine
               nature
            
             ,
             supposing
             men
             Ignorant
             of
             the
             
               true
               God
            
             ,
             did
             only
             lay
             a
             foundation
             to
             erect
             his
             
               Idolatrous
               Temples
            
             upon
             ;
             and
             the
             belief
             of
             the
             
               souls
               surviving
            
             the
             body
             after
             death
             ,
             without
             knowledge
             of
             the
             
               true
               way
            
             of
             
               attaining
               happiness
            
             ,
             did
             make
             men
             more
             eager
             of
             imbracing
             those
             Rites
             and
             Ceremonies
             ,
             which
             canie
             with
             a
             pretence
             of
             shewing
             the
             way
             to
             a
             
               blessed
               immortality
            
             .
          
           
             Which
             may
             be
             a
             most
             probable
             reason
             why
             Philosophy
             and
             Idolatry
             did
             increase
             so
             much
             together
             as
             they
             did
             ;
             for
             
             though
             
               right
               reason
            
             fully
             improved
             would
             have
             overthrown
             all
             those
             cursed
             and
             
               Idolatrous
               practises
            
             among
             the
             Heathens
             ,
             yet
             reason
             only
             discerning
             some
             
               general
               notions
            
             without
             their
             
               particular
               application
            
             and
             improvement
             ,
             did
             only
             dispose
             the
             most
             ordinary
             sort
             of
             people
             to
             a
             more
             ready
             entertainment
             of
             the
             most
             gross
             Idolatry
             .
             For
             hereby
             they
             discerned
             the
             necessity
             of
             some
             kind
             of
             worship
             ,
             but
             could
             not
             find
             out
             the
             
               right
               way
            
             of
             it
             ,
             and
             therefore
             they
             greedily
             followed
             that
             which
             was
             commended
             to
             them
             ,
             by
             such
             who
             did
             withall
             
             agree
             with
             them
             in
             the
             
               common
               sentiments
            
             of
             humane
             nature
             :
             Nay
             ,
             and
             those
             persons
             themselves
             who
             were
             the
             great
             maintainers
             of
             these
             
               sublimer
               notions
            
             concerning
             God
             and
             the
             
               soul
               of
               man
            
             ,
             were
             either
             the
             great
             instruments
             of
             advancing
             that
             horrid
             superstition
             among
             them
             ,
             as
             
               Orpheus
               &
               Apollonius
            
             ,
             or
             very
             forward
             Complyers
             with
             it
             ,
             as
             many
             of
             the
             Philosophers
             were
             .
             Although
             withall
             it
             cannot
             be
             denied
             to
             have
             been
             a
             wonderful
             discovery
             of
             
               Divine
               providence
            
             ,
             by
             these
             
               general
               notions
            
             to
             keep
             waking
             the
             inward
             senses
             of
             
               mens
               souls
            
             ,
             that
             thereby
             it
             might
             appear
             when
             
               Divine
               Revelation
            
             should
             be
             manifested
             to
             them
             ,
             that
             it
             brought
             nothing
             contrary
             to
             the
             
               common
               principles
            
             of
             humane
             nature
             ,
             but
             did
             only
             rectifie
             the
             depravations
             of
             it
             ,
             and
             clearly
             shew
             men
             that
             way
             ,
             which
             they
             had
             long
             been
             ignorantly
             seeking
             after
             .
             Which
             was
             the
             excellent
             advantage
             the
             Apostle
             made
             of
             the
             Inscription
             on
             the
             Altar
             at
             Athens
             to
             the
             
               unknown
               God
               ;
               Whom
            
             ,
             saith
             he
             ,
             
               ye
               ignorantly
               serve
               ,
               him
               I
               declare
            
             
             
               unto
               you
            
             .
             And
             which
             was
             the
             happy
             use
             the
             
               Primitive
               learned
               Christians
            
             made
             of
             all
             those
             passages
             concerning
             the
             
               divine
               nature
            
             and
             the
             Immortality
             of
             the
             
               souls
               of
               men
            
             ,
             which
             they
             found
             in
             the
             
               Heathen
               Writers
            
             ,
             thereby
             to
             evidence
             to
             the
             world
             that
             the
             main
             postulata
             or
             suppositions
             of
             
               Christian
               Religion
            
             were
             granted
             by
             their
             own
             most
             
               admired
               men
            
             :
             and
             that
             Christianity
             did
             not
             race
             out
             but
             only
             build
             upon
             those
             
               common
               foundations
            
             ,
             which
             were
             entertained
             by
             all
             who
             had
             any
             name
             for
             reason
             .
          
           
             Though
             this
             ,
             I
             say
             ,
             were
             the
             happy
             effect
             of
             this
             building
             
             errors
             on
             
               common
               truths
            
             to
             all
             that
             had
             the
             advantage
             of
             
               Divine
               revelation
            
             to
             discern
             the
             one
             from
             the
             other
             ;
             yet
             as
             to
             others
             who
             were
             destitute
             of
             it
             ,
             they
             were
             lyable
             to
             this
             twofold
             great
             inconvenience
             by
             it
             .
             First
             ,
             
               for
               the
               sake
               of
               the
               apparent
               rottenness
               of
               the
               Superstructures
               to
               question
               the
               soundness
               of
               the
               foundations
               on
               which
               they
               stood
               .
            
             And
             this
             I
             doubt
             not
             was
             the
             case
             of
             many
             
               considerative
               heathens
            
             ,
             who
             observing
             that
             monstrous
             and
             unreasonable
             way
             of
             worship
             obtaining
             among
             the
             heathen
             ,
             and
             not
             being
             able
             by
             the
             strength
             of
             their
             own
             reason
             ,
             through
             the
             want
             of
             
               divine
               revelation
            
             to
             deduce
             any
             certain
             
               instituted
               worship
            
             ,
             they
             were
             shrewdly
             tempted
             to
             renounce
             those
             principles
             ,
             when
             they
             could
             not
             
             but
             abhor
             the
             conclusions
             drawn
             from
             them
             ;
             for
             there
             is
             nothing
             more
             usual
             then
             for
             men
             who
             exceedingly
             detest
             some
             absurd
             consequence
             they
             see
             may
             be
             drawn
             from
             a
             principle
             supposed
             ,
             to
             reject
             the
             principle
             its
             self
             for
             the
             sake
             of
             that
             consequence
             ,
             which
             it
             may
             be
             doth
             not
             necessarily
             follow
             from
             it
             ,
             but
             through
             the
             shortness
             of
             their
             own
             reason
             doth
             appear
             to
             them
             to
             do
             so
             .
             Thus
             when
             the
             
               Intelligent
               heathen
            
             did
             apparently
             see
             that
             from
             the
             principles
             of
             the
             
               Being
               of
               God
            
             ,
             and
             the
             
               Immortality
               of
               souls
            
             ,
             did
             flow
             all
             those
             unnatural
             ,
             and
             
               inhumane
               Sacrifices
            
             ,
             all
             those
             absurd
             and
             
               ridiculous
               Rites
            
             ,
             all
             those
             execrable
             and
             
               profane
               mysteries
            
             ,
             out
             of
             a
             loathing
             the
             Immoralities
             and
             impieties
             which
             attended
             these
             ,
             they
             were
             brought
             to
             question
             the
             very
             truth
             ,
             and
             certainty
             of
             those
             principles
             which
             were
             capable
             of
             being
             thus
             abused
             .
          
           
             And
             therefore
             I
             am
             very
             prone
             to
             suspect
             the
             Apology
             usually
             made
             for
             
               Protagoras
               ,
               Diagoras
            
             ,
             and
             such
             others
             of
             them
             
             who
             were
             accounted
             Atheists
             ,
             to
             be
             more
             favourable
             then
             true
             ,
             viz.
             
               that
               they
               only
               rejected
               those
               heathen
               Deities
               ,
               and
               not
               the
               belief
               of
               the
               Divine
               nature
               .
            
             I
             should
             think
             this
             account
             of
             their
             reputed
             
               Atheism
               rational
            
             ,
             were
             it
             any
             wayes
             evident
             that
             they
             did
             build
             their
             belief
             of
             a
             
               Divine
               nature
            
             ,
             upon
             any
             other
             grounds
             then
             such
             as
             were
             common
             to
             them
             with
             those
             whose
             worship
             they
             so
             much
             derided
             .
             And
             therefore
             when
             the
             Heathens
             accused
             the
             Christians
             of
             Atheism
             ,
             I
             have
             full
             and
             clear
             evidence
             that
             no
             more
             could
             be
             meant
             thereby
             then
             the
             
               rejection
               of
               their
               way
               of
               worship
               ,
            
             because
             I
             have
             sufficient
             Assurance
             from
             them
             that
             they
             did
             believe
             in
             a
             
               Divine
               nature
            
             ,
             and
             an
             
               instituted
               Religion
            
             most
             suitable
             to
             the
             most
             
               common
               received
               notions
            
             of
             God
             ,
             which
             they
             owned
             in
             opposition
             to
             all
             
               heathen
               worship
            
             .
             Which
             I
             find
             not
             in
             the
             least
             pretended
             to
             by
             any
             of
             the
             forementioned
             persons
             ,
             nor
             any
             thing
             of
             any
             different
             way
             of
             Religion
             asserted
             ,
             but
             only
             a
             destruction
             of
             that
             in
             use
             among
             them
             .
          
           
             And
             although
             the
             case
             of
             
               Anaxagoras
               ,
               Clazomenius
            
             ,
             and
             the
             rest
             of
             the
             
               Ionicke
               Philosophers
            
             might
             seem
             very
             different
             
             from
             
               Diagoras
               ,
               Theodorus
            
             ,
             and
             those
             beforementioned
             ,
             because
             although
             they
             denied
             the
             Gods
             in
             vulgar
             repute
             to
             be
             such
             as
             they
             were
             thought
             to
             be
             (
             as
             
               Anaxagor
               as
            
             call'd
             the
             
             Sun
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               meer
               globe
               of
               fire
            
             ,
             for
             which
             he
             was
             condemned
             at
             Athens
             to
             banishment
             ,
             and
             sined
             five
             talents
             ,
             
             yet
             the
             learned
             Vossius
             puts
             in
             this
             plea
             in
             his
             behalf
             ,
             that
             he
             was
             one
             that
             asserted
             the
             creation
             of
             the
             world
             to
             flow
             from
             an
             
               eternal
               mind
            
             )
             although
             therefore
             ,
             I
             say
             ,
             the
             case
             of
             the
             
               Ionick
               Philosophers
            
             may
             seem
             far
             different
             from
             the
             others
             ,
             because
             of
             their
             asserting
             the
             production
             of
             the
             world
             (
             which
             from
             
               Thales
               Milesius
            
             was
             conveyed
             by
             Anaeximander
             and
             Anaximenes
             to
             Anoxagoras
             )
             yet
             to
             one
             that
             throughly
             considers
             what
             they
             understood
             by
             
               their
               eternal
               mind
            
             ,
             they
             may
             be
             sooner
             cleared
             from
             the
             imputation
             of
             Atheism
             ,
             then
             irreligion
             .
             Which
             two
             certainly
             ought
             in
             this
             case
             to
             be
             distinguished
             ;
             for
             it
             is
             very
             possible
             for
             men
             meeting
             with
             such
             insuperable
             difficulties
             ,
             about
             the
             
               casual
               concourse
            
             of
             Atoms
             for
             the
             
               production
               of
               the
               world
            
             ,
             or
             the
             
               eternal
               existences
               of
               matter
            
             ,
             to
             assert
             some
             
               eternal
               mind
            
             ,
             as
             the
             
               first
               cause
            
             of
             these
             things
             ,
             which
             yet
             they
             may
             imbrace
             only
             as
             an
             hypothesis
             in
             Philosophy
             to
             solve
             the
             phoenomena
             of
             nature
             with
             ,
             but
             yet
             not
             to
             make
             this
             
               eternal
               mind
            
             the
             
               object
               of
               adoration
            
             .
             And
             so
             their
             asserting
             a
             Deity
             ,
             was
             only
             on
             the
             same
             account
             as
             the
             Tragedians
             used
             to
             bring
             in
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             when
             their
             Fables
             were
             brought
             to
             such
             an
             issue
             ,
             and
             perplexed
             with
             so
             many
             difficulties
             that
             they
             saw
             no
             way
             to
             clear
             them
             again
             ,
             but
             to
             make
             some
             God
             come
             down
             upon
             the
             Stage
             to
             selve
             the
             difficulties
             they
             were
             engaged
             in
             ;
             or
             as
             Seneca
             saith
             of
             many
             great
             Families
             when
             they
             had
             run
             up
             their
             Genealogies
             so
             high
             that
             they
             could
             go
             no
             further
             ,
             they
             then
             fetched
             their
             pedegree
             from
             the
             Gods
             :
             So
             when
             these
             Philosophers
             saw
             such
             incongruities
             in
             asserting
             an
             infinite
             and
             
               eternal
               series
               of
               matter
            
             ,
             they
             might
             by
             this
             be
             brought
             to
             acknowledge
             some
             
               active
               principle
            
             which
             produced
             the
             world
             ,
             though
             they
             were
             far
             enough
             from
             giving
             any
             
               religious
               worship
            
             to
             that
             
               eternal
               mind
            
             .
          
           
             Thus
             even
             Epicurus
             and
             his
             followers
             would
             not
             stick
             to
             
             assert
             the
             being
             of
             a
             God
             ;
             so
             they
             might
             but
             circumscribe
             him
             within
             the
             heavens
             ,
             and
             let
             him
             have
             nothing
             to
             do
             with
             things
             that
             were
             done
             on
             earth
             .
             And
             how
             uncertain
             the
             most
             dogmatical
             of
             them
             all
             were
             ,
             as
             to
             their
             opinions
             concerning
             the
             being
             and
             nature
             of
             their
             geds
             ,
             doth
             fully
             appear
             from
             
             the
             large
             discourses
             of
             Tully
             upon
             that
             subject
             :
             where
             is
             fully
             manifested
             their
             variety
             of
             opinions
             ,
             and
             
               mutual
               repugnancies
            
             ,
             their
             
               self
               contradictions
            
             and
             inconstancy
             in
             their
             own
             assertions
             ;
             which
             hath
             made
             me
             somewhat
             inclinable
             to
             think
             that
             the
             reason
             why
             many
             of
             them
             did
             to
             the
             world
             own
             a
             Deity
             ,
             was
             ,
             that
             they
             might
             not
             be
             Martyrs●or
             ●or
             Atheism
             :
             Which
             Tully
             likewise
             seems
             to
             acknowledge
             ,
             when
             speaking
             of
             the
             punishment
             of
             Protagoras
             ,
             for
             that
             speech
             of
             his
             ,
             
               De
               diis
               neque
               ut
               sint
               ,
               neque
               ut
               non
               sint
               ,
               habeo
               dicere
               .
               Ex
               quo
               equidem
               existimo
               tardiores
               ad
               hanc
               sententiam
               profitendam
            
             
             
               multos
               esse
               factos
               ,
               quippe
               cum
               poenam
               ne
               dubitatio
               quidem
               effugere
               potuisset
               .
            
             So
             that
             for
             all
             the
             verbal
             asserting
             of
             a
             Deity
             among
             them
             ,
             we
             have
             no
             certain
             evidence
             of
             their
             firm
             belief
             of
             it
             ,
             and
             much
             less
             of
             any
             worship
             and
             service
             they
             owed
             unto
             it
             .
             And
             though
             ,
             it
             may
             be
             they
             could
             not
             totally
             excuss
             the
             notions
             of
             a
             Deity
             out
             of
             their
             minds
             ,
             partly
             through
             that
             
               natural
               sense
            
             which
             is
             engraven
             on
             the
             souls
             of
             men
             ,
             partly
             ,
             as
             being
             unable
             to
             solve
             the
             difficulties
             of
             nature
             ,
             without
             a
             Deity
             ;
             yet
             the
             observing
             the
             
               notorious
               vanities
            
             of
             
               Heathen
               Worship
            
             might
             make
             them
             look
             upon
             it
             as
             a
             meer
             
               Philosophical
               speculation
            
             ,
             and
             not
             any
             thing
             that
             had
             an
             influence
             upon
             the
             government
             of
             mens
             lives
             :
             For
             as
             in
             nature
             the
             observing
             the
             great
             mixture
             of
             falshood
             and
             truth
             made
             the
             Academicks
             deny
             any
             certain
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               rule
               of
               judging
               truth
            
             ;
             and
             the
             Scepticks
             take
             away
             all
             
               certain
               assent
            
             ;
             so
             the
             same
             consequence
             was
             nnavoidable
             here
             ,
             upon
             the
             same
             principle
             ;
             and
             that
             made
             even
             Plato
             himself
             so
             ambiguous
             and
             uncertain
             in
             his
             discourses
             of
             a
             Deity
             ,
             sometimes
             making
             him
             an
             
               eternal
               mind
            
             ,
             sometimes
             asserting
             the
             
               whole
               world
               ,
               Sun
               ,
               Moon
               ,
               Stars
               ,
               Earth
               ,
               Souls
               ,
            
             and
             all
             to
             be
             Gods
             ,
             and
             even
             those
             that
             were
             worshipped
             among
             the
             heathens
             as
             Tully
             tells
             us
             out
             of
             his
             Timaeus
             and
             
               de
               Legibus
            
             ;
             which
             as
             Velleius
             the
             Epicurean
             there
             speaks
             ,
             
               Et
               per
               se
               sunt
               falsa
               &
               sibi
               invicem
               repugnantia
               .
            
             This
             is
             the
             first
             inconvenience
             following
             the
             mixture
             of
             truth
             and
             
               falshood
               ,
               for
               the
               sake
               of
               the
               falshood
               to
               question
               the
               truth
               its
               self
               it
               was
               joyned
               with
               .
            
          
           
             The
             other
             is
             as
             great
             which
             follows
             ,
             when
             truth
             and
             falshood
             are
             
               mixed
               ,
               for
               the
               sake
               of
               the
               truth
               to
               embrace
               the
               falshood
               .
            
             
             Which
             is
             a
             mistake
             as
             common
             as
             the
             other
             ,
             because
             
             men
             are
             apt
             to
             think
             that
             things
             so
             vastly
             different
             as
             truth
             and
             falshood
             ,
             could
             never
             blend
             ,
             or
             be
             incorporate
             together
             ;
             therefore
             when
             they
             are
             certain
             they
             have
             some
             truth
             ,
             they
             conclude
             no
             falshood
             to
             be
             joyned
             with
             it
             .
             And
             this
             I
             suppose
             to
             have
             been
             the
             case
             of
             the
             more
             credulous
             and
             
               vulgar
               Heathen
            
             ,
             as
             the
             other
             was
             of
             the
             Philosphers
             ;
             for
             they
             finding
             mankind
             to
             agree
             in
             this
             ,
             not
             only
             that
             there
             is
             a
             God
             ,
             but
             that
             he
             must
             be
             worship'd
             ,
             did
             without
             scruple
             make
             use
             of
             the
             way
             of
             worship
             among
             them
             ,
             as
             knowing
             there
             must
             be
             some
             ,
             and
             they
             were
             ignorant
             of
             
               any
               else
            
             .
             And
             from
             hence
             they
             grew
             to
             be
             as
             confident
             believers
             of
             all
             those
             fables
             and
             traditions
             on
             which
             their
             Idolatry
             was
             founded
             ,
             as
             of
             those
             
               first
               principles
            
             and
             notions
             from
             which
             the
             
               necessity
               of
               divine
               worship
            
             did
             arise
             .
             And
             being
             thus
             habituated
             to
             the
             belief
             of
             these
             things
             ,
             when
             truth
             it self
             was
             divulged
             among
             them
             ,
             they
             suspected
             it
             to
             be
             only
             a
             corruption
             of
             some
             of
             their
             Fables
             .
             This
             Celsus
             the
             Epicurean
             on
             all
             occasions
             in
             his
             Books
             against
             the
             Christians
             did
             fly
             to
             .
             Thus
             he
             saith
             the
             
               building
               of
               the
               Tower
               of
               Babel
               ,
            
             and
             the
             confusion
             
             
               of
               Tongues
            
             ,
             was
             taken
             from
             the
             
               fable
               of
               the
            
             Aloadae
             in
             Homers
             Odysses
             ;
             the
             story
             of
             the
             Flood
             from
             
               Deucalion
               ,
               Paradise
            
             from
             
               Alcinous
               his
               gardens
            
             ,
             the
             
               burning
               of
               Sodom
               and
               Gomorrah
            
             from
             the
             
               story
               of
               Phaeton
            
             .
             Which
             Origen
             well
             resutes
             from
             the
             far
             greater
             antiquity
             of
             those
             relations
             among
             the
             Iewes
             ,
             then
             any
             among
             the
             Greeks
             ;
             and
             therefore
             the
             corruption
             of
             the
             tradition
             was
             in
             them
             ,
             and
             not
             the
             Iews
             .
             Which
             must
             be
             our
             only
             way
             for
             finding
             out
             which
             was
             the
             Original
             ,
             and
             which
             the
             corruption
             ,
             by
             demonstrating
             the
             
               undoubted
               antiquity
            
             of
             one
             beyond
             the
             other
             ,
             whereby
             we
             must
             do
             as
             Archimedes
             did
             by
             the
             crown
             of
             Hiero
             ,
             find
             out
             the
             exact
             proportions
             of
             truth
             and
             falshood
             which
             lay
             in
             all
             those
             
               Heathen
               Fables
            
             .
          
           
             And
             this
             now
             leads
             to
             the
             
               third
               account
            
             ,
             why
             truth
             is
             so
             
             hardly
             discerned
             from
             errour
             ,
             even
             by
             those
             who
             search
             after
             it
             ,
             which
             is
             the
             
               great
               obscurity
               of
               the
               History
               of
               Ancient
               Times
               ,
            
             which
             should
             decide
             the
             Controversie
             .
             For
             there
             being
             an
             universal
             agreement
             in
             some
             
               common
               principles
            
             ,
             and
             a
             frequent
             resemblance
             in
             
               particular
               traditions
            
             ,
             we
             must
             of
             necessity
             ,
             for
             the
             clearing
             the
             truth
             from
             its
             corruption
             ,
             have
             
             recourse
             to
             
               ancient
               history
            
             ,
             to
             see
             if
             thereby
             we
             can
             find
             out
             where
             the
             
               Original
               tradition
            
             was
             best
             preserved
             ,
             by
             what
             means
             it
             came
             to
             be
             corrupted
             ,
             and
             whereby
             we
             may
             distinguish
             those
             corruptions
             from
             the
             Truths
             to
             which
             they
             are
             annexed
             :
             Which
             is
             the
             design
             and
             subject
             of
             our
             future
             
               discourse
               ,
               viz.
               to
               demonstrate
               that
               there
               was
               a
               certain
               original
               and
               general
               tradition
               preserved
               in
               the
               world
               concerning
               the
               oldest
               Ages
               of
               the
               world
               ;
               that
               this
               tradition
               was
               gradually
               corrupted
               among
               the
               Heathens
               ;
               that
               not
               withstanding
               this
               corruption
               there
               were
               sufficient
               remainders
               of
               it
               to
               evidence
               its
               true
               original
               ;
               that
               the
               sull
               account
               of
               this
               tradition
               is
               alone
               preserved
               in
               those
               books
               we
               call
               the
               Scriptures
               :
               That
               where
               any
               other
               histery
               seems
               to
               cross
               the
               report
               contained
               in
               them
               ,
               we
               have
               sufficient
               ground
               to
               question
               their
               credibility
               ;
               and
               that
               there
               is
               sufficient
               evidence
               to
               clear
               the
               undoubted
               certainty
               of
               that
               histery
               which
               is
               contained
               in
               the
               sacred
               Records
               of
               Scripture
               .
            
             Wherein
             we
             shall
             observe
             the
             same
             method
             which
             Thales
             took
             in
             taking
             the
             height
             of
             the
             Pyramids
             ,
             by
             measuring
             the
             length
             of
             their
             shadow
             ;
             so
             shall
             we
             the
             height
             and
             antiquity
             of
             truth
             from
             the
             extent
             of
             the
             
               fabulous
               corruptions
            
             of
             it
             .
             Which
             will
             be
             a
             work
             of
             so
             much
             the
             greater
             difficulty
             ,
             because
             the
             truth
             we
             pursue
             after
             takes
             covert
             in
             so
             great
             antiquity
             ,
             and
             we
             must
             be
             forced
             to
             follow
             its
             most
             
               flying
               footsteps
            
             through
             the
             dark
             and
             
               shady
               paths
            
             of
             
               ancient
               history
            
             .
             For
             though
             history
             be
             frequently
             called
             the
             
               Light
               of
               Truth
            
             ,
             and
             the
             
               Herald
               of
               Times
            
             ,
             yet
             that
             light
             is
             so
             faint
             and
             dim
             ,
             especially
             in
             
               Heathen
               Nations
            
             ,
             as
             not
             to
             serve
             to
             discover
             the
             face
             of
             Truth
             from
             her
             
               counterseit
               Error
            
             ;
             and
             that
             Herald
             so
             
               little
               skill'd
            
             ,
             as
             not
             to
             be
             able
             to
             tell
             us
             which
             is
             of
             the
             
               Elder
               house
            
             .
             The
             reason
             is
             ,
             though
             Truth
             be
             always
             of
             
               greater
               Antiquity
            
             ,
             yet
             Errour
             may
             have
             the
             more
             
               wrinkled
               face
            
             ,
             by
             which
             it
             often
             imposeth
             on
             such
             who
             guess
             antiquity
             by
             deformity
             ,
             and
             think
             nothing
             so
             old
             as
             that
             which
             can
             give
             the
             least
             account
             of
             its
             own
             age
             .
             This
             is
             evidently
             the
             case
             of
             those
             who
             make
             the
             pretence
             of
             
               ancient
               history
            
             a
             plea
             
               for
               Insidelity
            
             ,
             and
             think
             no
             argument
             more
             plausible
             to
             impugn
             the
             certainty
             of
             
               Divine
               Rev●lation
            
             with
             ,
             then
             the
             seeming
             repugnancy
             of
             some
             
               pretended
               histories
            
             with
             the
             account
             of
             
               ancient
               time
            
             reported
             in
             the
             Bible
             .
             Which
             
             being
             a
             pretext
             so
             unworthy
             ,
             &
             designed
             for
             solill
             an
             end
             ,
             and
             so
             frequently
             made
             use
             of
             ,
             by
             such
             who
             account
             Infidelity
             a
             piece
             of
             antiquity
             as
             well
             as
             reason
             ,
             it
             may
             be
             worth
             our
             while
             to
             shew
             ,
             that
             it
             is
             not
             more
             liable
             to
             be
             baffled
             with
             reason
             ,
             then
             to
             be
             confuted
             by
             Antiquity
             .
          
           
             In
             order
             therefore
             to
             the
             removing
             of
             this
             stumbling-block
             in
             our
             way
             ,
             I
             shall
             first
             evince
             
               that
               there
               is
               no
               certain
               credibility
            
             
             
               in
               any
               of
               those
               ancient
               histories
               which
               seem
               to
               contradict
               the
               Scriptures
               ,
            
             nor
             any
             ground
             of
             reason
             why
             we
             should
             assent
             to
             them
             ,
             when
             they
             differ
             from
             the
             Bible
             :
             and
             then
             prove
             
               that
               all
               those
               undoubted
               characters
               of
               a
               most
               certain
               and
               authentick
               historie
               are
               legible
               in
               those
               records
               contained
               in
               Scripture
               .
            
             Whereby
             we
             shall
             not
             only
             shew
             the
             unreasonableness
             of
             Infidelity
             ,
             but
             the
             rational
             evidence
             which
             our
             faith
             doth
             stand
             on
             as
             to
             these
             things
             .
             I
             shall
             demonstrate
             the
             first
             of
             these
             ,
             
               viz
               that
               there
               is
               no
               ground
               of
               assent
               to
               any
               ancient
               histories
               which
               give
               an
               account
               of
               things
               different
               from
               the
               Scriptures
               ,
            
             from
             these
             arguments
             ;
             
               the
               apparent
               desect
               ,
               weakness
               ,
               and
               insufficiency
            
             of
             them
             as
             to
             the
             giving
             an
             account
             of
             elder
             times
             ;
             
               The
               monstrous
               confusion
               ,
               ambiguity
               ,
               and
               uncertainty
            
             of
             them
             in
             the
             account
             which
             they
             give
             ;
             the
             
               evident
               partiality
            
             of
             them
             to
             themselves
             ,
             and
             
               inconsistency
               with
               each
               other
            
             .
             I
             begin
             with
             the
             first
             of
             these
             ,
             the
             defect
             and
             insufficiency
             of
             them
             to
             give
             in
             such
             an
             account
             of
             elder
             times
             as
             may
             amount
             to
             
               certain
               credibility
            
             ;
             which
             if
             cleared
             ,
             will
             of
             its
             self
             be
             sufficient
             to
             manifest
             the
             incompetency
             of
             those
             records
             ,
             as
             to
             the
             laying
             any
             foundation
             for
             any
             
               firm
               assent
            
             to
             be
             given
             to
             them
             .
             Now
             this
             defect
             and
             insufficiency
             of
             those
             histories
             is
             either
             more
             general
             ,
             which
             lies
             in
             common
             to
             them
             all
             ,
             or
             such
             as
             may
             be
             observed
             in
             
               a
               particular
               consideration
            
             of
             the
             histories
             of
             those
             several
             Nations
             which
             have
             pretended
             highest
             to
             Antiquity
             .
          
           
             The
             General
             defect
             is
             the
             
               want
               of
               timely
               records
               to
               preserve
               their
               histories
               in
               .
            
             For
             it
             is
             most
             evident
             ,
             that
             the
             truest
             
             history
             in
             the
             world
             is
             liable
             to
             various
             corruptions
             through
             length
             of
             time
             ,
             if
             there
             be
             no
             
               certain
               way
            
             of
             preserving
             it
             entire
             .
             And
             that
             ,
             through
             the
             frailty
             of
             memory
             in
             those
             who
             had
             integrity
             to
             preserve
             it
             ,
             through
             the
             
               gradual
               increase
            
             of
             Barbarism
             and
             Ignorance
             ,
             where
             there
             are
             no
             wayes
             of
             
             instruction
             ,
             and
             through
             the
             subtilty
             of
             such
             whose
             interest
             it
             may
             be
             to
             corrupt
             and
             alter
             that
             tradition
             .
             If
             we
             find
             such
             infinite
             variety
             and
             difference
             of
             men
             ,
             as
             to
             the
             histories
             of
             their
             own
             times
             ,
             when
             they
             have
             all
             
               possible
               means
            
             to
             be
             acquainted
             with
             the
             truth
             of
             them
             ;
             what
             account
             can
             we
             imagine
             can
             be
             given
             by
             those
             who
             had
             no
             certain
             way
             of
             preserving
             to
             posterity
             the
             most
             authentick
             relation
             of
             former
             Ages
             ?
             Especially
             ,
             it
             being
             most
             evident
             ,
             that
             where
             any
             certain
             way
             of
             
               preserving
               tradition
            
             is
             wanting
             ,
             a
             people
             must
             soon
             degenerate
             into
             the
             greatest
             stupidity
             and
             Barbarism
             ,
             because
             all
             will
             be
             taken
             up
             in
             minding
             their
             own
             
               petty
               concerns
            
             ,
             and
             no
             encouragement
             at
             all
             given
             to
             such
             
               publick
               spirits
            
             ,
             who
             would
             mind
             the
             credit
             of
             the
             whole
             Nation
             .
             For
             what
             was
             there
             for
             such
             to
             employ
             themselves
             upon
             ,
             or
             spend
             their
             time
             in
             ,
             when
             they
             had
             no
             other
             kind
             of
             Learning
             among
             them
             ,
             but
             some
             
               general
               traditions
               conveyed
            
             from
             Father
             to
             Son
             ,
             which
             might
             be
             learned
             by
             such
             who
             followed
             nothing
             but
             
               domestick
               employments
            
             ?
             So
             that
             the
             
               sons
               of
               Noah
            
             ,
             after
             their
             several
             dispersions
             and
             plantations
             of
             several
             Countries
             ,
             did
             gradually
             degenerate
             into
             Ignorance
             and
             Barbarism
             :
             for
             upon
             their
             first
             setling
             in
             any
             Countrey
             ,
             they
             found
             it
             employment
             sufficient
             to
             cultivate
             the
             Land
             ,
             and
             fit
             themselves
             habitations
             to
             live
             in
             ,
             and
             to
             provide
             themselves
             of
             necessities
             for
             their
             
               mutual
               comfort
            
             and
             subsistence
             .
             Besides
             this
             ,
             they
             were
             often
             put
             to
             removes
             from
             one
             place
             to
             another
             ,
             where
             they
             could
             not
             conveniently
             reside
             (
             which
             Thucydides
             speaks
             much
             of
             as
             to
             the
             
               ancient
               state
            
             of
             Greece
             )
             and
             it
             was
             a
             great
             while
             before
             they
             came
             to
             imbody
             themselves
             together
             in
             Towns
             and
             Cities
             ,
             and
             from
             thence
             to
             spread
             into
             Provinces
             ,
             and
             to
             settle
             the
             bounds
             and
             extents
             of
             their
             Territories
             .
             The
             
               first
               age
            
             after
             the
             plantation
             of
             a
             Country
             being
             thus
             spent
             ,
             the
             next
             saw
             it
             necessary
             to
             fall
             close
             to
             the
             work
             of
             husbandry
             ,
             not
             only
             to
             get
             something
             out
             of
             the
             earth
             for
             their
             subsistence
             ;
             but
             when
             by
             their
             diligence
             they
             had
             so
             far
             improved
             the
             ground
             ,
             that
             they
             had
             no●
             only
             enough
             for
             themselves
             ,
             but
             ●o
             spare
             to
             others
             ,
             they
             then
             found
             out
             a
             way
             for
             commerce
             one
             with
             ano
             her
             by
             Exchange
             .
             This
             way
             of
             traffick
             made
             them
             begin
             to
             raise
             their
             hopes
             higher
             of
             enriching
             themselves
             ;
             which
             when
             
             some
             of
             them
             had
             done
             ,
             they
             bring
             the
             poorer
             under
             their
             power
             and
             reign
             as
             Lords
             over
             them
             ;
             these
             rich
             with
             their
             dependants
             strive
             to
             outvy
             each
             other
             ,
             whence
             came
             wars
             &
             mutual
             contentions
             ,
             till
             they
             who
             got
             the
             better
             over
             their
             adversaries
             ,
             took
             still
             greater
             authority
             into
             their
             hands
             (
             thence
             at
             first
             every
             City
             almost
             ,
             and
             
               adjacent
               Territory
            
             ,
             had
             a
             King
             over
             it
             )
             which
             by
             conflicting
             with
             each
             other
             ,
             at
             last
             brought
             several
             Cities
             and
             Territories
             under
             the
             power
             of
             one
             particular
             person
             ,
             who
             thereby
             came
             to
             reign
             as
             
               sole
               Monarch
            
             over
             all
             within
             his
             dominions
             .
          
           
             For
             although
             there
             be
             some
             reason
             to
             think
             that
             the
             Leaders
             of
             several
             Colonies
             had
             at
             first
             superiority
             over
             all
             that
             
             went
             with
             them
             ;
             yet
             there
             being
             evidence
             in
             few
             Nations
             of
             any
             continued
             succession
             of
             Monarchs
             from
             the
             
               posterity
               of
               Noah
            
             ,
             and
             so
             great
             evidence
             of
             so
             many
             petty
             royalties
             almost
             in
             every
             City
             (
             as
             we
             read
             of
             such
             multitudes
             of
             Kings
             in
             the
             small
             territory
             of
             Canaan
             ,
             when
             Ioshua
             conquered
             it
             )
             this
             makes
             it
             at
             least
             probable
             to
             me
             ,
             that
             after
             the
             death
             of
             the
             
               first
               Leader
            
             ,
             by
             reason
             of
             their
             poverty
             and
             dispersedness
             of
             habitations
             ,
             they
             did
             not
             incorporate
             generally
             into
             any
             civil
             government
             under
             one
             head
             ,
             but
             did
             rise
             by
             degrees
             in
             the
             manner
             before
             set
             down
             ;
             but
             yet
             so
             that
             in
             the
             
               petty
               divisions
            
             some
             prerogative
             might
             be
             given
             to
             him
             who
             derived
             his
             pedigree
             the
             nearest
             from
             the
             first
             Founder
             of
             that
             plantation
             ;
             which
             in
             all
             probability
             is
             the
             meaning
             of
             Thucydides
             ,
             who
             tells
             us
             when
             the
             riches
             of
             Greece
             began
             to
             increase
             ,
             and
             
             their
             power
             improved
             ,
             Tyrannies
             were
             erected
             in
             most
             Cities
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               for
               before
               that
               time
               Kingdoms
               with
               honours
               limited
               were
               hereditary
               )
            
             for
             so
             the
             Scholiast
             explains
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             This
             then
             being
             the
             state
             and
             case
             of
             most
             Nations
             in
             the
             
               first
               ages
            
             after
             their
             plantation
             ,
             there
             was
             no
             likelyhood
             at
             all
             of
             any
             great
             improvement
             in
             knowledge
             among
             them
             ;
             nay
             so
             far
             from
             it
             ,
             that
             for
             the
             
               first
               ages
            
             ,
             wherein
             they
             conflicted
             with
             poverty
             &
             necessity
             ,
             there
             was
             a
             
               necessary
               decay
            
             among
             them
             ,
             of
             what
             knowledge
             had
             been
             conveyed
             to
             them
             ;
             because
             their
             necessities
             kept
             them
             in
             
               continual
               employment
            
             ;
             and
             after
             that
             they
             conquer'd
             them
             ,
             they
             began
             to
             
               conquer
               each
               other
            
             ,
             that
             till
             
             such
             time
             as
             they
             were
             setled
             in
             peace
             under
             
               established
               Common-wealths
            
             ,
             there
             was
             no
             leisure
             ,
             nor
             opportunity
             for
             any
             
               Arts
               and
               Sciences
            
             to
             flourish
             ,
             without
             which
             all
             certain
             histories
             of
             their
             own
             former
             state
             must
             vanish
             and
             dwindle
             into
             some
             
               fabulous
               stories
            
             .
             And
             so
             we
             find
             they
             did
             in
             most
             nations
             ,
             which
             thence
             are
             able
             to
             give
             no
             other
             account
             of
             themselves
             ,
             but
             that
             they
             sprung
             out
             of
             the
             earth
             where
             they
             lived
             ;
             from
             which
             opinion
             the
             Athenians
             used
             to
             wear
             of
             old
             their
             
               golden
               grashoppers
            
             ,
             as
             Thucydides
             relates
             .
             What
             account
             can
             we
             then
             expect
             of
             
               ancient
               times
            
             from
             such
             Nations
             which
             were
             so
             defective
             in
             preserving
             their
             own
             Originals
             ?
          
           
             Now
             this
             defectiveness
             of
             giving
             testimony
             of
             
               ancient
               times
            
             
             by
             these
             Nations
             ,
             will
             further
             appear
             by
             these
             
               two
               considerations
            
             :
             First
             ,
             
               what
               ways
               there
               are
               for
               communicating
               knowledge
               to
               posterity
               .
               Secondly
               ,
               how
               long
               it
               was
               ere
               these
               Nations
               came
               to
               be
               Masters
               of
               any
               way
               of
               certain
               communicating
               their
               conceptions
               to
               their
               Successors
               .
               Three
               general
               ways
            
             there
             are
             whereby
             knowledge
             may
             be
             propagated
             from
             one
             to
             another
             ,
             by
             
               representative
               symbols
            
             ,
             by
             speech
             ,
             and
             by
             letters
             .
             The
             first
             of
             these
             was
             most
             common
             in
             those
             
               elder
               times
            
             ,
             for
             which
             purpose
             
               Clemens
               Alexandrinus
            
             produceth
             the
             testimony
             of
             
             an
             
               ancient
               Grammarian
               Dionysius
               Thrax
            
             in
             his
             
               Exposition
               of
               the
               symbol
               of
               the
               wheels
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               That
               some
               persons
               made
               a
               representation
               of
               their
               actions
               to
               others
               ,
               not
               only
               by
               speech
               ,
               but
               by
               symbols
               too
               .
            
             Which
             any
             one
             who
             is
             any
             ways
             conversant
             in
             the
             Learning
             of
             those
             
               ancient
               times
            
             ,
             will
             find
             to
             have
             been
             the
             chief
             way
             of
             propagating
             it
             (
             such
             as
             it
             was
             )
             from
             one
             to
             another
             ,
             as
             is
             evident
             in
             the
             Hieroglyphicks
             of
             the
             Aegyptians
             ,
             and
             the
             custome
             of
             symbols
             from
             thence
             derived
             among
             the
             
               Graecian
               Philosophers
            
             ,
             especially
             the
             Pythagoreans
             .
             It
             was
             the
             solemn
             custome
             of
             the
             Aegyptians
             to
             wrap
             up
             all
             the
             little
             knowledge
             they
             had
             under
             such
             
               mystical
               representations
            
             ,
             which
             were
             unavoidably
             clogg'd
             with
             two
             inconveniences
             very
             unsuitable
             to
             the
             propagation
             of
             knowledge
             ,
             which
             were
             obscurity
             and
             ambiguity
             :
             for
             it
             not
             only
             cost
             them
             a
             great
             deal
             of
             time
             to
             gather
             up
             such
             symbolical
             things
             which
             might
             represent
             their
             conceptions
             ;
             but
             when
             they
             had
             
             pitched
             upon
             them
             ,
             they
             were
             liable
             to
             a
             great
             variety
             of
             interpretations
             ,
             as
             is
             evident
             in
             all
             those
             remainders
             of
             them
             ,
             preserved
             by
             the
             Industry
             of
             some
             ancient
             Writers
             ,
             as
             in
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               golden
               Images
               of
               their
               Gods
            
             ,
             they
             had
             ingraved
             
               two
               dogs
               ,
               an
               hawk
            
             ,
             and
             an
             Ibis
             .
             By
             the
             dogs
             some
             understood
             the
             two
             Hemisphaeres
             ,
             others
             the
             two
             Tropicks
             ;
             by
             the
             hawk
             some
             understood
             the
             Sun
             ,
             others
             the
             Aequinoctial
             ;
             by
             the
             Ibis
             some
             the
             Moon
             ,
             others
             the
             Zodiack
             ,
             as
             is
             evident
             in
             Clemens
             ,
             who
             reports
             it
             .
             This
             way
             then
             is
             a
             most
             unfit
             way
             to
             convey
             any
             
               ancient
               tradition
            
             ,
             by
             being
             both
             
               obscure
               ,
               ambiguous
            
             ,
             and
             unable
             to
             express
             so
             much
             as
             to
             give
             any
             certain
             light
             to
             
               future
               ages
            
             of
             the
             passages
             of
             the
             precedent
             .
          
           
             The
             other
             ways
             of
             conveying
             knowledge
             ,
             are
             either
             by
             speech
             ,
             or
             by
             letters
             .
             The
             first
             must
             be
             by
             some
             
               vocal
               Cabala
            
             
             delivered
             down
             from
             Father
             to
             Son
             ;
             but
             words
             being
             of
             so
             perishing
             a
             nature
             ,
             and
             mans
             memory
             so
             weak
             and
             frail
             in
             retaining
             them
             ,
             it
             is
             necessary
             for
             a
             
               certain
               communication
            
             of
             knowledge
             ,
             that
             some
             way
             should
             be
             found
             out
             more
             lasting
             then
             words
             ,
             more
             firm
             then
             memory
             ,
             more
             faithful
             then
             tradition
             :
             which
             could
             not
             otherwise
             be
             imagined
             ,
             then
             that
             the
             Author
             of
             his
             own
             conceptions
             should
             himself
             leave
             them
             to
             the
             view
             of
             all
             posterity
             ;
             in
             order
             to
             which
             ,
             some
             way
             must
             be
             contrived
             whereby
             mens
             voices
             might
             be
             seen
             ,
             and
             mens
             fingers
             speak
             .
             But
             how
             to
             express
             all
             kind
             of
             sounds
             ,
             with
             the
             several
             draughts
             of
             a
             pen
             ,
             and
             to
             confine
             them
             within
             the
             compass
             of
             24
             letters
             ,
             is
             deservedly
             called
             by
             
               Galileo
               ,
               admirandarum
               omnium
               inventionum
               humanarum
               signaculum
               ,
               the
               choicest
               of
               all
               humane
               inventions
               .
            
             And
             had
             we
             no
             other
             evidence
             of
             the
             great
             obscurity
             of
             
               ancient
               history
            
             ,
             the
             great
             difference
             as
             to
             the
             first
             inventer
             of
             letters
             ,
             would
             be
             a
             sufficient
             demonstration
             of
             it
             .
             For
             almost
             every
             Nation
             hath
             had
             a
             several
             Author
             of
             them
             :
             The
             Iews
             derive
             them
             from
             Adam
             or
             Moses
             ;
             the
             Egyptians
             attribute
             their
             invention
             to
             Thoyt
             or
             Mercury
             ;
             the
             Grecians
             ,
             to
             Cadmus
             ,
             the
             Phoenicians
             to
             Taautus
             ,
             the
             Latins
             to
             Saturn
             ,
             others
             to
             the
             Aethiopians
             :
             And
             lest
             the
             Pygmies
             should
             be
             without
             their
             
               enemies
               ,
               some
            
             think
             they
             were
             found
             out
             
               a
               gruum
               volatu
            
             ,
             from
             the
             manner
             of
             the
             
               flying
               of
               cranes
            
             .
             
             Thus
             it
             hath
             happened
             with
             most
             Nations
             ;
             what
             was
             first
             
               among
               themselves
            
             ,
             they
             thought
             to
             be
             the
             first
             in
             the
             world
             .
          
           
             But
             by
             whomsever
             they
             were
             first
             invented
             ,
             we
             are
             certain
             they
             were
             but
             lately
             in
             use
             in
             that
             Nation
             ,
             which
             hath
             most
             
             vainly
             arrogated
             the
             most
             to
             its
             self
             in
             point
             of
             Antiquity
             ,
             and
             yet
             had
             the
             least
             reason
             (
             I
             mean
             the
             
               Graecians
               .
            
             )
             Thence
             the
             
               Egyptian
               Priest
               Patenit
            
             truly
             told
             Solon
             the
             Greeks
             were
             
             always
             children
             ,
             because
             they
             had
             nothing
             of
             the
             antiquities
             of
             former
             ages
             .
             If
             we
             may
             believe
             Iosephus
             ,
             they
             had
             no
             writings
             earlier
             then
             Homer
             ;
             but
             herein
             he
             is
             conceived
             to
             have
             served
             his
             cause
             too
             much
             ,
             because
             of
             the
             Inscription
             of
             Amphytrio
             at
             Thebes
             in
             the
             Temple
             of
             
               Apollo
               Ismenius
            
             in
             the
             old
             
               Ionick
               letters
            
             ,
             and
             two
             others
             of
             the
             same
             
             age
             to
             be
             seen
             in
             Herodotus
             ,
             and
             because
             of
             the
             writings
             of
             
               Lynus
               ,
               Orpheus
               ,
               Musaeus
               ,
               Oroebantius
               ,
               Traezenius
               ,
               Thaletas
               ,
            
             
             Melesander
             ,
             and
             others
             .
             This
             we
             are
             certain
             of
             ,
             the
             Grecians
             had
             not
             the
             use
             of
             letters
             among
             them
             till
             the
             time
             of
             Cadmus
             ,
             the
             Phoenicians
             coming
             into
             Greece
             ,
             whither
             he
             came
             to
             plant
             a
             Colony
             of
             Phoenicians
             there
             ,
             whence
             arose
             
             the
             story
             of
             his
             pursuit
             of
             Europa
             ,
             as
             Conon
             in
             Photius
             tels
             us
             .
          
           
             And
             it
             is
             very
             probable
             which
             
               learned
               men
            
             have
             long
             since
             observed
             ,
             that
             the
             name
             Cadmus
             comes
             from
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             may
             relate
             as
             an
             appellative
             either
             to
             his
             dignity
             ,
             as
             Iunius
             in
             his
             Academia
             conjectures
             ,
             or
             more
             probably
             to
             his
             
               Country
               ,
               the
               East
            
             ,
             which
             is
             frequently
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Scripture
             .
             Some
             have
             conjectured
             further
             ,
             that
             his
             proper
             name
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             upon
             what
             reason
             I
             know
             not
             ,
             unless
             from
             hence
             ,
             that
             thence
             by
             a
             duplication
             of
             the
             word
             ,
             came
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             who
             seems
             to
             have
             been
             no
             other
             then
             Cadmus
             ,
             as
             will
             appear
             by
             comparing
             their
             stories
             together
             .
             Only
             one
             was
             the
             name
             his
             memory
             was
             preserved
             by
             at
             Athens
             ,
             where
             the
             Cadmeans
             inhabited
             ,
             as
             appears
             by
             the
             Gephyraei
             whom
             Herodotus
             tells
             us
             were
             Phoenicians
             that
             came
             with
             Cadmus
             ,
             (
             and
             others
             fancy
             the
             Academia
             there
             
             was
             originally
             called
             Cadmea
             )
             and
             the
             name
             Cadmus
             was
             preserved
             chiefly
             among
             the
             Baeotians
             in
             memory
             of
             the
             Country
             whence
             he
             came
             :
             It
             being
             likely
             to
             be
             imposed
             by
             them
             upon
             his
             first
             landing
             in
             the
             Country
             ,
             as
             many
             learned
             
             persons
             conceive
             the
             name
             of
             an
             Hebrew
             was
             given
             to
             Abraham
             by
             the
             Canaanites
             upon
             his
             passing
             over
             the
             river
             Euphrates
             .
             On
             this
             account
             then
             it
             stands
             to
             reason
             ,
             that
             the
             name
             which
             was
             given
             him
             as
             a
             stranger
             ,
             should
             be
             longest
             preserved
             in
             the
             place
             where
             it
             was
             first
             imposed
             .
             Or
             if
             we
             take
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             other
             sense
             ,
             as
             it
             imports
             antiquity
             ;
             so
             there
             is
             still
             a
             higher
             probability
             of
             the
             assinity
             of
             the
             names
             of
             Cadmus
             and
             Ogyges
             ;
             for
             this
             is
             certain
             that
             the
             Greeks
             had
             no
             higher
             name
             for
             a
             matter
             of
             Antiquity
             then
             to
             call
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             Scholiast
             on
             
               Hesiod
               ,
               Hesychius
               ,
               Suidas
               ,
               Eustathius
            
             on
             Dionysius
             ,
             and
             many
             others
             observe
             .
             And
             which
             yet
             advanceth
             the
             probability
             higher
             ,
             Lutatius
             or
             Lactantius
             the
             Scholiast
             on
             Statius
             ,
             tells
             us
             ,
             the
             other
             Greeks
             
             had
             this
             from
             the
             Thebans
             ;
             for
             saith
             he
             ,
             
               Thebani
               res
               antiquas
               Ogygias
               nominabant
            
             .
             But
             that
             which
             puts
             it
             almost
             beyond
             meer
             probability
             is
             ,
             that
             
               Varro
               ,
               Festus
               ,
               Pausanias
               ,
               Apollonius
               ,
               Aeschylus
               ,
            
             and
             others
             make
             Ogyges
             the
             founder
             of
             the
             
               Baeotian
               Thebes
            
             ,
             which
             were
             thence
             called
             Ogygiae
             ;
             and
             Strabo
             and
             Stephanus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             further
             say
             ,
             that
             the
             whole
             Country
             of
             Baeotia
             was
             called
             Ogygia
             ;
             now
             all
             that
             mention
             the
             Story
             of
             Cadmus
             ,
             attribute
             to
             him
             the
             founding
             of
             the
             
               Baeotian
               Thebes
            
             .
             And
             withal
             it
             is
             observable
             that
             in
             the
             
               Vatican
               Appendix
            
             of
             the
             
               Greek
               ,
               Proverbs
            
             ,
             we
             
             read
             Cadmus
             called
             Ogyges
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Meursius
             indeed
             would
             have
             it
             corrected
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             it
             is
             read
             in
             Suidas
             ;
             but
             by
             the
             favour
             of
             so
             learned
             a
             man
             ,
             
             it
             seems
             more
             probable
             that
             Suidas
             should
             be
             corrected
             by
             that
             ,
             he
             bringing
             no
             other
             evidence
             of
             any
             such
             person
             as
             Cadmus
             a
             son
             of
             Ogyges
             ,
             but
             only
             that
             reading
             in
             Suidas
             ,
             whereas
             we
             have
             discovered
             many
             probable
             grounds
             to
             make
             them
             both
             the
             same
             .
             That
             which
             I
             would
             now
             infer
             from
             hence
             is
             ,
             the
             
               utter
               impossibility
            
             of
             the
             Greeks
             giving
             us
             any
             certain
             account
             of
             
               ancient
               times
            
             ,
             when
             a
             thing
             so
             modern
             in
             comparison
             as
             Cadmus
             his
             coming
             into
             Greece
             ,
             is
             thought
             by
             them
             a
             matter
             of
             so
             great
             antiquity
             ,
             that
             when
             they
             would
             describe
             a
             thing
             very
             ancient
             ,
             they
             described
             it
             by
             the
             name
             of
             Ogyges
             ,
             who
             was
             the
             same
             with
             Cadmus
             .
             Now
             Cadmus
             his
             coming
             into
             Greece
             ,
             is
             generally
             ,
             by
             Historians
             ,
             placed
             
             about
             the
             time
             of
             Ioshua
             ,
             whence
             some
             (
             I
             will
             not
             say
             how
             happily
             )
             have
             conjectured
             ,
             that
             Cadmus
             and
             his
             company
             were
             some
             of
             the
             Canaanites
             who
             fled
             from
             Ioshua
             ,
             as
             others
             are
             supposed
             to
             have
             done
             into
             Africa
             ,
             if
             Procopius
             his
             pillar
             hath
             strength
             enough
             to
             bear
             such
             a
             conjecture
             .
             But
             there
             is
             too
             great
             a
             confusion
             about
             the
             time
             of
             Cadmus
             his
             arrival
             in
             Greece
             ,
             to
             affirm
             any
             thing
             with
             any
             great
             certainty
             about
             it
             .
          
           
             Yet
             those
             who
             disagree
             to
             that
             former
             Computation
             ,
             place
             it
             yet
             
               lower
               .
               Vossius
            
             makes
             
               Agenor
               ,
               Cadmus
            
             his
             Father
             ,
             cotemporary
             
             with
             the
             latter
             end
             of
             Moses
             ,
             or
             the
             beginning
             of
             Ioshua
             ;
             and
             so
             Cadmus
             his
             time
             must
             fall
             somewhat
             after
             .
             
               Iac.
               Capellus
            
             placeth
             Cadmus
             in
             the
             third
             year
             of
             
               Othoniel
               .
               Parius
            
             the
             Author
             of
             the
             
               Greek
               Chronicle
            
             ,
             in
             the
             
               Marmora
               Arundelliana
            
             makes
             his
             coming
             to
             Greece
             to
             be
             in
             the
             time
             of
             Hellen
             the
             son
             of
             Deucalion
             ;
             which
             Capellus
             fixeth
             on
             the
             73.
             of
             
               Moses
               ,
               A.
               M.
            
             2995.
             
             But
             Mr.
             Selden
             conceives
             it
             somewhat
             lower
             :
             and
             so
             it
             must
             be
             ,
             if
             we
             follow
             
               Clemens
               Alexandrinus
            
             ,
             who
             placeth
             it
             in
             the
             time
             of
             Lynceus
             King
             of
             the
             Argives
             ,
             which
             he
             saith
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               in
               the
            
             11.
             
             
               Generation
               after
               Moses
            
             ,
             which
             
             will
             fall
             about
             the
             time
             of
             Samuel
             :
             But
             though
             it
             should
             be
             so
             late
             ,
             it
             would
             be
             no
             wonder
             it
             should
             be
             reckoned
             a
             matter
             of
             so
             great
             antiquity
             among
             the
             Grecians
             ;
             for
             the
             eldest
             Records
             they
             have
             of
             any
             King
             at
             Athens
             ,
             begins
             at
             the
             time
             of
             Moses
             ,
             whose
             co-temporary
             Cecrops
             is
             generally
             thought
             to
             be
             ;
             for
             at
             his
             time
             it
             is
             the
             
               Parian
               Chronicle
            
             begins
             .
             Now
             that
             the
             Grecians
             did
             receive
             their
             very
             letters
             from
             the
             Phoenicians
             by
             Cadmus
             ,
             is
             commonly
             acknowledged
             by
             the
             most
             learned
             of
             
               the
               Greeks
            
             themselves
             ,
             as
             appears
             by
             the
             ingenuous
             confession
             of
             
               Herodotus
               ,
               Philostratus
               ,
               Critius
            
             in
             
               Athenaeus
               ,
               Zenodotus
            
             in
             
               Laertius
               ,
               Timon
               Philiasius
            
             in
             
               Sixtus
               Empiricus
            
             ,
             and
             many
             others
             :
             so
             that
             it
             were
             to
             no
             purpose
             to
             offer
             to
             prove
             that
             ,
             which
             they
             who
             arrogate
             so
             much
             to
             themselves
             ,
             do
             so
             freely
             acknowledge
             .
             Which
             yet
             hath
             been
             done
             to
             very
             good
             purpose
             by
             
               Ioseph
               Scaliger
            
             and
             
             Bochartus
             ,
             and
             many
             others
             from
             the
             
               form
               of
               the
               Letters
               ,
               the
               order
            
             and
             the
             names
             of
             them
             .
             It
             seems
             probable
             that
             at
             first
             they
             might
             use
             the
             form
             of
             the
             
               Phoenician
               Letters
            
             ,
             in
             
             which
             Herodotus
             tells
             us
             the
             three
             old
             Inscriptions
             were
             extant
             ;
             and
             Diodorus
             tells
             us
             ,
             that
             the
             
               brass
               pot
            
             which
             Cadmus
             offered
             to
             
               Minerva
               Lyndia
            
             ,
             had
             an
             Inscription
             on
             it
             in
             the
             
               Phoenician
               Letters
            
             ,
             but
             afterwards
             the
             form
             of
             the
             Letters
             came
             by
             degrees
             to
             be
             changed
             ,
             when
             for
             their
             greater
             expedition
             in
             writing
             they
             left
             the
             old
             way
             of
             writing
             towards
             the
             left
             hand
             ,
             for
             the
             more
             natural
             and
             expedite
             way
             of
             writing
             towards
             the
             right
             ,
             by
             which
             they
             exchanged
             the
             site
             of
             the
             strekes
             in
             several
             Letters
             ,
             as
             is
             observed
             by
             the
             forecited
             Learned
             Authors
             .
          
           
             Not
             that
             the
             old
             
               Ionick
               Letters
            
             were
             nearer
             the
             Phoenician
             ,
             and
             distinct
             from
             the
             modern
             ,
             as
             
               Ios.
               Scaliger
            
             in
             his
             learned
             Discourse
             on
             the
             
               original
               of
               the
               Greek
               Letters
            
             conceives
             ;
             
             for
             the
             
               Ionick
               Letters
            
             were
             nothing
             else
             but
             the
             full
             Alphabet
             of
             24.
             with
             the
             additions
             of
             Palamedes
             ,
             and
             
               Simonides
               Cous
            
             ,
             as
             Pliny
             tells
             us
             ,
             that
             all
             the
             Greeks
             consented
             in
             the
             use
             of
             the
             
               Ionick
               Letters
            
             ;
             but
             the
             old
             Attick
             
             Letters
             came
             nearer
             the
             Phoenician
             ,
             because
             the
             Athenians
             ,
             long
             after
             the
             Alphabet
             was
             increased
             to
             24.
             continued
             still
             in
             the
             use
             of
             the
             old
             16.
             which
             were
             brought
             in
             by
             Cadmus
             ,
             which
             must
             needs
             much
             alter
             the
             way
             of
             writing
             ;
             for
             in
             the
             old
             Letters
             ,
             they
             writ
             THEO●
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             made
             Pliny
             ,
             with
             a
             great
             deal
             of
             learning
             and
             truth
             ,
             say
             ,
             that
             the
             old
             
               Greek
               Letters
            
             were
             the
             same
             with
             the
             Roman
             .
             Thence
             the
             Greeks
             called
             their
             ancient
             Letters
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             
             appears
             by
             Harpocration
             and
             Hesychius
             ,
             not
             that
             they
             were
             so
             much
             distinct
             from
             others
             ,
             but
             because
             they
             did
             not
             admit
             of
             the
             addition
             of
             the
             other
             
               eight
               Letters
            
             ,
             which
             difference
             of
             writing
             is
             in
             a
             great
             measure
             the
             cause
             of
             the
             different
             dialect
             between
             the
             Athenians
             and
             Ionians
             properly
             so
             called
             .
          
           
             We
             see
             then
             the
             very
             Letters
             of
             the
             Greeks
             were
             no
             elder
             
             then
             Cadmus
             ;
             and
             for
             any
             considerable
             learning
             among
             them
             ,
             it
             was
             not
             near
             so
             old
             .
             Some
             assert
             indeed
             that
             History
             began
             from
             the
             time
             of
             Cadmus
             ;
             but
             it
             is
             by
             a
             mistake
             of
             him
             for
             a
             younger
             Cadmus
             ,
             which
             was
             
               Cadmus
               Milesius
            
             ,
             whom
             Pliny
             makes
             to
             be
             the
             first
             Writer
             in
             Prose
             ;
             but
             that
             he
             after
             attributes
             to
             
               Pherecydes
               Syrius
            
             ,
             and
             History
             to
             Cadmus
             
             Milesius
             :
             and
             therefore
             I
             think
             it
             far
             more
             probable
             ,
             
             that
             it
             was
             some
             writing
             of
             this
             latter
             Cadmus
             ,
             which
             was
             transcribed
             and
             epitomized
             by
             
               Bion
               Proconesius
            
             ,
             although
             
               Clemens
               Alexandrinus
            
             seems
             to
             attribute
             it
             to
             the
             Elder
             .
             
             We
             see
             how
             unable
             then
             the
             Grecians
             were
             to
             give
             an
             account
             of
             elder
             times
             ,
             that
             were
             guilty
             of
             so
             much
             infancy
             and
             nonage
             ,
             as
             to
             begin
             to
             learn
             their
             Letters
             almost
             in
             the
             noon-tide
             of
             the
             World
             ,
             and
             yet
             long
             after
             this
             to
             the
             time
             of
             the
             first
             Olympiad
             all
             their
             relations
             are
             accounted
             fabulous
             .
             A
             fair
             account
             then
             we
             are
             like
             to
             have
             from
             them
             of
             the
             first
             antiquities
             of
             the
             world
             ,
             who
             could
             not
             
               speak
               plain
               truth
            
             till
             the
             world
             was
             above
             3000.
             years
             old
             ;
             for
             so
             it
             was
             when
             the
             Olympiads
             began
             .
          
           
             So
             true
             is
             the
             observation
             of
             
               Iustin
               Martyr
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             :
             the
             Greeks
             had
             no
             exact
             history
             of
             themselves
             before
             the
             Olympiads
             ;
             but
             of
             that
             more
             afterwards
             .
          
           
             This
             is
             now
             the
             first
             defect
             which
             doth
             infringe
             the
             credibility
             of
             these
             Histories
             ,
             which
             is
             the
             
               want
               of
               timely
               and
               early
               records
               to
               digest
               their
               own
               history
               in
               .
            
          
        
         
           
           
             CHAP.
             II.
             Of
             the
             Phoenician
             and
             Aegyptian
             History
             .
          
           
             
               
                 The
                 particular
                 defect
                 in
                 the
                 Historys
                 of
                 the
                 most
                 learned
                 Heathen
                 Nations
                 .
                 First
                 the
              
               Phoenicians
               .
               Of
               Sanchoniathon
               ,
               
                 his
                 Antiquity
                 ,
                 and
                 Fidelity
                 .
                 Of
              
               Jerom-baal
               ,
               Baal-Berith
               .
               
                 The
                 Antiquity
                 of
              
               Tyre
               .
               Scaliger
               
                 vindicated
                 against
              
               Bochartus
               Abibalus
               .
               
                 The
                 vanity
                 of
              
               Phoenician
               
                 Theology
                 .
                 The
                 imitation
                 of
                 it
                 by
                 the
              
               Gnosticks
               .
               
                 Of
                 the
              
               Aegyptian
               
                 History
                 .
                 The
                 Antiquity
                 and
                 Authority
                 of
              
               Hermes
               Trismegistus
               .
               
                 Of
                 his
                 Inscriptions
                 on
                 Pillars
                 ,
                 transcribed
                 by
              
               Manetho
               .
               
                 His
                 Fabulousness
                 thence
                 discovered
              
               .
               Terra
               Seriadica
               .
               Of
               Seths
               
                 Pillars
                 in
              
               Josephus
               ,
               
                 and
                 an
                 account
                 whence
                 they
                 were
                 taken
                 .
              
            
          
           
             HAving
             already
             shewed
             a
             
               general
               defect
            
             in
             the
             Ancient
             
             
               Heathen
               Histories
            
             ,
             as
             to
             an
             account
             of
             
               ancient
               times
            
             ;
             we
             now
             come
             to
             a
             closer
             ,
             and
             more
             
               particular
               consideration
            
             of
             the
             Histories
             of
             those
             several
             Nations
             which
             have
             born
             the
             greatest
             name
             in
             the
             world
             for
             learning
             and
             antiquity
             .
             There
             are
             four
             Nations
             chiefly
             which
             have
             pretended
             the
             most
             to
             antiquity
             in
             the
             
               learned
               world
            
             ,
             and
             whose
             Historians
             have
             been
             thought
             to
             deliver
             any
             thing
             contrary
             to
             
               holy
               Writ
            
             in
             their
             account
             of
             
               ancient
               times
            
             ,
             whom
             on
             that
             account
             we
             are
             obliged
             more
             particularly
             to
             consider
             ;
             and
             those
             are
             the
             
               Phoenicians
               ,
               Chaldeans
               ,
               Aegyptians
            
             ,
             and
             Graecians
             ;
             we
             shall
             therefore
             see
             what
             evidence
             of
             credibility
             there
             can
             be
             in
             any
             of
             these
             ,
             as
             to
             the
             matter
             of
             antiquity
             of
             their
             Records
             ,
             or
             the
             Histories
             taken
             from
             them
             .
             And
             the
             credibility
             of
             an
             Historian
             depending
             much
             upon
             the
             certainty
             and
             authority
             of
             the
             Records
             he
             makes
             use
             of
             :
             we
             shall
             both
             consider
             of
             what
             value
             and
             antiquity
             the
             pretended
             Records
             are
             ,
             and
             particularly
             look
             into
             the
             age
             of
             the
             several
             Historians
             .
             As
             to
             the
             Graecians
             ,
             we
             have
             seen
             already
             an
             utter
             impossibility
             of
             having
             any
             
               ancient
               Records
            
             among
             them
             ,
             because
             they
             wanted
             the
             means
             of
             preserving
             them
             ,
             having
             
             so
             lately
             borrowed
             their
             Letters
             from
             other
             Nations
             .
             Unless
             as
             to
             their
             account
             of
             times
             they
             had
             been
             as
             carefull
             as
             the
             old
             Romans
             were
             to
             number
             their
             years
             by
             the
             several
             clavi
             ,
             or
             nails
             ,
             which
             they
             fixed
             on
             the
             Temple
             doors
             :
             which
             yet
             they
             were
             not
             in
             any
             capacity
             to
             do
             ,
             not
             growing
             up
             in
             an
             entire
             body
             ,
             as
             the
             
               Roman
               Empire
            
             did
             ,
             but
             lying
             so
             much
             seattered
             and
             divided
             into
             so
             many
             pet●y
             Republicks
             ,
             that
             they
             minded
             very
             little
             of
             concernment
             to
             the
             whole
             Nation
             .
             The
             other
             three
             Nations
             have
             dese●vedly
             a
             name
             of
             far
             greater
             antiquity
             then
             any
             the
             Graecians
             could
             ever
             pretend
             to
             ;
             who
             yet
             were
             unmeasurably
             guilty
             of
             an
             impotent
             affectation
             of
             antiquity
             ;
             and
             arrogating
             to
             themselves
             ,
             as
             growing
             on
             their
             own
             ground
             ,
             what
             was
             with
             a
             great
             deal
             of
             pains
             and
             industry
             gathered
             but
             as
             the
             gleanings
             from
             the
             
               fuller
               harvest
            
             of
             those
             nations
             they
             resorted
             to
             .
             Which
             is
             not
             only
             true
             as
             to
             the
             greatest
             part
             of
             their
             Learning
             ,
             but
             as
             to
             the
             account
             likewise
             they
             give
             of
             
               ancient
               times
            
             ;
             the
             chief
             and
             most
             
               ancient
               Histories
            
             among
             them
             being
             only
             a
             corruption
             of
             the
             History
             of
             the
             
               elder
               Nations
            
             ;
             especially
             Phoenicia
             and
             Aegypt
             :
             for
             of
             these
             two
             
               Philo
               Biblius
            
             the
             Translator
             of
             the
             ancient
             Phoenician
             Historian
             Sanchoniathon
             ,
             saith
             ,
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               The
               most
               ancient
               of
               all
               the
               Barbarians
               ,
               from
               whom
               the
               others
               derived
               their
               Theology
            
             ;
             which
             he
             there
             particularly
             instanceth
             in
             .
          
           
             We
             begin
             therefore
             with
             the
             
               Phoenician
               History
            
             ,
             whose
             most
             ancient
             and
             famous
             Historian
             is
             Sanchoniathon
             ,
             so
             much
             
             admired
             and
             made
             use
             of
             by
             the
             shrewdest
             antagonist
             ever
             Christianity
             met
             with
             ,
             the
             
               Philosopher
               Porphyrius
            
             .
             But
             therein
             was
             seen
             the
             wonderful
             providence
             of
             God
             ,
             that
             out
             of
             this
             eater
             came
             forth
             meat
             ,
             and
             out
             of
             that
             
               Lion
               honey
            
             ;
             that
             the
             most
             considerable
             testimonies
             by
             him
             produced
             against
             our
             Religion
             ,
             were
             of
             the
             greatest
             strength
             to
             refute
             his
             own
             .
             For
             he
             being
             of
             too
             great
             Learning
             to
             be
             satisfied
             with
             the
             vain
             pretences
             of
             the
             Graecians
             ,
             he
             made
             it
             his
             business
             to
             search
             after
             the
             most
             
               ancient
               Records
            
             ,
             to
             find
             out
             somewhat
             in
             them
             to
             confront
             with
             the
             antiquity
             of
             the
             Scriptures
             ;
             but
             upon
             his
             search
             could
             find
             none
             
             of
             greater
             veneration
             then
             the
             
               Phoenician
               History
            
             ,
             nor
             any
             Author
             contending
             for
             age
             with
             this
             Sanchoniathon
             .
             Yet
             when
             he
             had
             made
             the
             most
             of
             his
             Testimony
             ,
             he
             was
             fain
             to
             yield
             him
             younger
             then
             Moses●
             ,
             though
             he
             supposeth
             him
             elder
             then
             the
             Trojan
             Wars
             .
             And
             yet
             herein
             was
             he
             guilty
             of
             a
             most
             gross
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             much
             exceeding
             the
             Graecians
             in
             his
             skill
             in
             Chronology
             ,
             when
             he
             makes
             
               Semiramis
               coexistent
            
             with
             the
             Siege
             of
             Troy
             :
             as
             is
             evident
             in
             his
             testimony
             produced
             at
             large
             by
             Eusebius
             out
             of
             his
             
               fourth
               Book
            
             against
             the
             Christians
             ;
             nay
             ,
             
             he
             goes
             to
             prove
             the
             truth
             of
             Sanchoniathons
             History
             by
             the
             agreement
             of
             it
             with
             that
             of
             Moses
             concerning
             the
             Iews
             ,
             both
             as
             to
             their
             names
             and
             places
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             whereby
             he
             doth
             evidently
             assert
             the
             greater
             Truth
             and
             Antiquity
             of
             Moses
             his
             History
             ,
             when
             he
             proves
             the
             truth
             of
             Sanchoniathons
             from
             his
             consonancy
             with
             that
             .
          
           
             Two
             things
             more
             Porphyrie
             insists
             on
             to
             manifest
             his
             credibility
             ;
             
             the
             one
             I
             suppose
             relates
             to
             what
             he
             reports
             concerning
             the
             Iews
             ,
             the
             other
             concerning
             the
             Phoenicians
             themselves
             .
             For
             the
             first
             ,
             that
             he
             made
             use
             of
             the
             Records
             of
             Ierombaal
             the
             Priest
             of
             the
             
               God
               Ieuo
            
             ,
             or
             rather
             Iao
             ;
             for
             the
             other
             ,
             that
             he
             used
             all
             the
             records
             of
             the
             several
             Cities
             ,
             and
             the
             sacred
             inscriptions
             in
             the
             Temples
             .
             Who
             that
             Ierombaal
             was
             ,
             is
             much
             discussed
             among
             
               learned
               men
            
             ,
             the
             finding
             out
             of
             which
             ,
             hath
             been
             thought
             to
             be
             the
             most
             certain
             way
             to
             determine
             the
             age
             of
             Sanchoniathon
             .
             The
             learned
             Bochartus
             conceives
             him
             to
             be
             Gideon
             ,
             who
             in
             Scripture
             
             is
             called
             Ierub-baal
             ,
             which
             is
             of
             the
             same
             sense
             in
             the
             Phoenician
             language
             ,
             only
             after
             their
             custome
             changing
             one
             b
             into
             m
             ,
             as
             in
             
               Ambubajae
               Sambuca
            
             ,
             &c.
             
             But
             admitting
             the
             conjecture
             of
             this
             
               learned
               person
            
             concerning
             Ierub-baal
             ,
             yet
             I
             see
             no
             necessity
             of
             making
             Sanchoniathon
             and
             him
             co-temporary
             ;
             for
             I
             no
             where
             find
             any
             thing
             mentioned
             in
             Porphyrie
             implying
             that
             ,
             but
             only
             that
             he
             made
             use
             of
             the
             records
             of
             Ierub-baal
             ,
             which
             he
             might
             very
             probably
             do
             at
             a
             considerable
             distance
             of
             time
             from
             him
             ,
             whether
             by
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             mean
             the
             Annals
             written
             by
             him
             ,
             or
             the
             records
             
             concerning
             his
             actions
             ;
             either
             of
             which
             might
             give
             Sanchoniathon
             considerable
             light
             into
             the
             history
             either
             of
             the
             Isralites
             or
             Phoenicians
             .
             And
             it
             is
             so
             much
             the
             more
             probable
             ,
             because
             presently
             after
             the
             death
             of
             Gideon
             ,
             the
             Israelites
             worshipped
             Baal-berith
             ;
             by
             which
             most
             probably
             is
             meant
             
             the
             Idol
             of
             Berith
             or
             Berytus
             ,
             the
             place
             where
             Sanchoniathen
             lived
             ;
             by
             which
             means
             the
             Berytians
             might
             come
             easily
             acquainted
             with
             all
             the
             remarkable
             passages
             of
             Ierubbaal
             .
          
           
             But
             I
             cannot
             conceive
             how
             Sanchoniathon
             could
             be
             cotemporary
             
             with
             Gideon
             (
             which
             yet
             if
             he
             were
             ,
             he
             falls
             182
             years
             short
             of
             Moses
             )
             especially
             because
             the
             building
             of
             Tyre
             ,
             which
             that
             Author
             mentions
             as
             an
             ancient
             thing
             (
             as
             hath
             been
             observed
             by
             Scaliger
             )
             is
             by
             our
             best
             Chronologers
             placed
             about
             the
             time
             of
             Gideon
             ,
             and
             about
             65
             years
             before
             
             the
             destruction
             of
             Troy.
             I
             know
             Bochartus
             ,
             to
             avoid
             this
             argument
             ,
             hath
             brought
             some
             evidence
             of
             several
             places
             called
             Tyrus
             in
             Phoenicia
             ,
             from
             Scylax
             his
             Periplus
             ;
             but
             none
             ,
             that
             there
             was
             any
             more
             then
             one
             Tyrus
             of
             any
             great
             repute
             for
             antiquity
             .
             Now
             this
             
               Tyrus
               Iosephus
            
             makes
             but
             240
             years
             elder
             then
             
               Solomons
               Temple
            
             ,
             and
             Iustin
             but
             one
             year
             elder
             then
             the
             destruction
             of
             Troy.
             Neither
             can
             any
             
             account
             be
             given
             why
             Sidon
             should
             be
             so
             much
             celebrated
             by
             ancient
             Poets
             ,
             as
             Strabo
             tells
             us
             ,
             when
             Tyre
             is
             not
             so
             much
             as
             mentioned
             by
             Homer
             ,
             if
             the
             famous
             Tyre
             were
             of
             so
             
             great
             antiquity
             and
             repute
             as
             is
             pretended
             .
             It
             cannot
             be
             denied
             but
             that
             there
             is
             mention
             in
             Scripture
             of
             a
             Tyre
             elder
             then
             this
             we
             speak
             of
             ,
             which
             we
             read
             of
             Ioshua
             19.
             29.
             which
             some
             think
             to
             be
             that
             wch
             was
             called
             Palaetyrus
             ,
             which
             Strabo
             makes
             to
             be
             30
             furlongs
             distant
             from
             the
             great
             Tyre
             ;
             but
             Pliny
             includes
             Palaetyrus
             within
             the
             circumference
             of
             Tyre
             ,
             and
             so
             makes
             the
             whole
             circuit
             of
             the
             City
             to
             be
             19
             
             miles
             .
             It
             is
             not
             to
             me
             so
             certain
             to
             what
             place
             the
             name
             of
             Palaetyrus
             refers
             ,
             whether
             to
             any
             Tyrus
             before
             the
             first
             building
             of
             the
             great
             Tyre
             ,
             or
             to
             the
             ruines
             of
             the
             great
             Tyre
             after
             its
             destruction
             by
             Nebuchadnezzar
             ,
             compared
             with
             the
             new
             Tyre
             ,
             which
             was
             built
             more
             inward
             to
             the
             Sea
             ,
             and
             was
             after
             besieged
             by
             
               Alexander
               the
               great
            
             .
             It
             may
             seem
             probable
             that
             Palaetyrus
             may
             relate
             to
             the
             ruins
             of
             the
             
               great
               Tyre
            
             ,
             
             in
             that
             it
             was
             after
             included
             in
             its
             circuit
             ,
             and
             chiefly
             because
             of
             the
             prediction
             in
             Ezekiel
             26.
             4.
             
             
               Thou
               shalt
               be
               built
               no
               more
            
             ;
             for
             the
             Tyre
             erected
             after
             ,
             was
             built
             not
             on
             the
             Continent
             ,
             but
             almost
             in
             the
             Sea.
             If
             so
             ,
             then
             Palaetyrus
             ,
             or
             the
             old
             famous
             Tyrus
             might
             stand
             upon
             a
             rock
             upon
             the
             brink-of
             the
             Continent
             ,
             and
             so
             the
             great
             argument
             of
             Bo-chartus
             is
             easily
             answered
             ,
             which
             is
             ,
             
               that
               after
               it
               is
               mentioned
               in
            
             Sanchoniathons
             
               history
               ,
               that
            
             Hypsouranius
             
               dwelt
               in
            
             Tyre
             
               upon
               the
               falling
               out
               between
               him
               and
               his
               brother
            
             Usous
             ,
             Usous
             
               first
               adventured
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               go
               to
               sea
            
             ,
             which
             ,
             saith
             he
             ,
             
               evidently
               manifests
               that
               the
            
             Tyre
             
               mentioned
               by
            
             Sanchoniathon
             
               was
               not
               the
               famous
               Insular
            
             Tyrus
             ,
             
               but
               some
               other
            
             Tyre
             .
             This
             argument
             ,
             I
             say
             ,
             is
             now
             easily
             answered
             ,
             if
             the
             famous
             Tyre
             before
             its
             destruction
             by
             Nebuchadnezzar
             did
             stand
             upon
             the
             Continent
             ;
             for
             then
             it
             might
             be
             the
             old
             famous
             Tyre
             still
             ,
             notwithstanding
             what
             Sanchoniathon
             speaks
             of
             the
             first
             venturing
             to
             sea
             after
             Tyre
             was
             built
             .
             So
             then
             I
             conceive
             these
             several
             ages
             agreeable
             to
             the
             same
             Tyre
             ;
             the
             first
             was
             when
             it
             was
             a
             high
             strong
             rock
             on
             the
             sea-side
             without
             many
             inhabitants
             ;
             so
             I
             suppose
             it
             was
             when
             mentioned
             by
             Ioshua
             as
             the
             bound
             of
             the
             tribe
             of
             Asher
             .
             The
             second
             Age
             was
             ,
             when
             it
             was
             built
             a
             great
             City
             by
             the
             Sidonians
             upon
             the
             former
             place
             ,
             and
             grew
             very
             populous
             and
             famous
             ,
             which
             lasted
             till
             Nebuchadnezzars
             time
             ;
             after
             this
             ,
             though
             it
             were
             never
             built
             up
             in
             the
             Continent
             again
             ,
             yet
             a
             little
             further
             into
             the
             Sea
             ,
             a
             new
             and
             
               goodly
               City
            
             was
             erected
             ,
             which
             was
             called
             
               new
               Tyre
            
             ,
             and
             the
             remains
             on
             the
             Continent
             side
             Palaetyrus
             .
             Thus
             far
             then
             we
             have
             made
             good
             
               Scaligers
               opinion
            
             against
             Bochartus
             ,
             that
             the
             famous
             Sanchoniathon
             is
             not
             so
             old
             as
             he
             is
             pretended
             to
             be
             .
          
           
             Which
             will
             be
             further
             manifest
             ,
             if
             that
             Abibalus
             ,
             to
             whom
             Sanchoniathon
             is
             supposed
             to
             dedicate
             his
             History
             ,
             were
             the
             
             Father
             to
             
               Hiram
               ,
               co-temporary
            
             with
             Solomon
             ,
             as
             
               Ios.
               Scaliger
            
             supposeth
             ,
             who
             was
             154
             years
             after
             the
             destruction
             of
             Troy.
             
             In
             the
             
               Tyrian
               Dynasties
            
             produced
             by
             Scaliger
             out
             of
             the
             
               Phoenician
               Annals
            
             ,
             this
             Abibalus
             is
             the
             first
             who
             occurs
             ,
             and
             is
             co-temporary
             with
             
               David
               :
               Sanchoniathon
            
             then
             is
             of
             no
             
             great
             antiquity
             ,
             if
             this
             were
             the
             time
             he
             lived
             in
             .
             But
             Bochartus
             well
             observes
             ,
             that
             it
             is
             not
             spoken
             of
             Abibalus
             King
             
             of
             Tyre
             ,
             but
             of
             Abibalus
             King
             of
             Berytus
             ,
             whom
             we
             may
             allow
             to
             be
             somewhat
             nearer
             the
             time
             of
             Moses
             then
             the
             other
             Abibalus
             ,
             as
             the
             
               Phoenician
               Annals
            
             make
             it
             appear
             ,
             as
             Porphyry
             tells
             us
             ;
             but
             yet
             we
             find
             his
             antiquity
             is
             not
             so
             great
             as
             to
             be
             able
             to
             contest
             with
             Moses
             ,
             as
             Porphyry
             himself
             confesseth
             ,
             although
             we
             may
             freely
             acknowledge
             him
             to
             be
             far
             older
             then
             any
             of
             the
             
               Greek
               Historians
            
             ;
             which
             is
             all
             Vossius
             contends
             for
             ,
             and
             sufficiently
             proves
             ;
             but
             we
             are
             
             far
             from
             yielding
             him
             co-temporary
             with
             Semiramis
             ,
             as
             Porphyry
             would
             have
             him
             ,
             and
             yet
             makes
             him
             junior
             to
             Moses
             ,
             and
             to
             live
             about
             the
             time
             of
             the
             Trojan
             war
             ,
             which
             is
             to
             reconcile
             the
             distance
             of
             near
             800
             years
             :
             such
             miserable
             confusion
             was
             there
             in
             the
             best
             learned
             Heathens
             in
             their
             computation
             of
             
               ancient
               times
            
             .
          
           
             Having
             thus
             cleared
             the
             antiquity
             of
             Sanchoniathon
             ,
             and
             the
             Phoenician
             History
             ,
             we
             are
             next
             to
             consider
             the
             fidelity
             
             of
             it
             .
             This
             Sanchoniathon
             is
             highly
             commended
             for
             ,
             both
             by
             Porphyry
             ,
             and
             his
             Translator
             into
             
               Greek
               ,
               Philo
               Byblius
            
             ,
             who
             lived
             in
             Adrians
             time
             ;
             and
             Theodoret
             thinks
             his
             name
             in
             the
             
               Phoenician
               language
            
             signifies
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             Bochartus
             endeavours
             to
             fetch
             from
             thence
             ,
             and
             conceives
             the
             name
             to
             be
             given
             him
             when
             he
             set
             himself
             to
             write
             his
             History
             ;
             and
             he
             wisheth
             ,
             and
             so
             do
             we
             ,
             that
             he
             had
             been
             then
             
               vir
               sui
               nominis
            
             ,
             and
             made
             it
             appear
             by
             his
             writing
             that
             he
             had
             been
             a
             
               Lover
               of
               truth
               .
               Philo
            
             saith
             he
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               very
               learned
               and
               inquisitive
               man
            
             ;
             but
             either
             he
             was
             not
             so
             diligent
             to
             enquire
             after
             ,
             or
             not
             so
             happy
             to
             light
             on
             any
             
               certain
               records
            
             ;
             or
             if
             he
             did
             ,
             he
             was
             not
             overmuch
             a
             
               Lover
               of
               truth
            
             ,
             in
             delivering
             them
             to
             the
             world
             .
             How
             faithful
             he
             was
             in
             transcribing
             his
             history
             from
             his
             records
             ,
             we
             cannot
             be
             sufficient
             Iudges
             of
             ,
             unless
             we
             had
             those
             books
             of
             Taautus
             ,
             and
             the
             
               sacred
               Inscriptions
            
             ,
             and
             the
             records
             of
             Cities
             ,
             which
             he
             pretends
             to
             take
             his
             history
             from
             ,
             to
             compare
             them
             together
             .
             But
             by
             what
             remains
             of
             his
             history
             ,
             which
             is
             only
             the
             first
             book
             concerning
             the
             
               Phoenician
               Theology
            
             extant
             in
             Eusebius
             ,
             we
             have
             little
             reason
             to
             believe
             his
             history
             of
             the
             world
             and
             
               eldest
               times
            
             ,
             without
             further
             proof
             then
             he
             gives
             of
             it
             ,
             there
             being
             so
             much
             obscurity
             and
             confusion
             in
             it
             ,
             when
             he
             makes
             a
             Chaos
             to
             be
             the
             first
             beginning
             of
             all
             
             things
             ,
             and
             the
             Gods
             to
             come
             after
             ,
             makes
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             son
             of
             Chryser
             or
             Vulcan
             ,
             and
             again
             the
             
               man
               born
            
             of
             earth
             to
             be
             several
             generations
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             who
             were
             the
             first
             mortal
             men
             ;
             and
             yet
             from
             the
             two
             brethren
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             came
             
               two
               Gods
            
             ,
             whereof
             one
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             other
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             this
             latter
             was
             worshipped
             with
             as
             much
             veneration
             as
             any
             of
             their
             Gods.
             Yet
             from
             these
             things
             ,
             as
             foolish
             and
             ridiculous
             as
             they
             are
             ,
             it
             is
             very
             probable
             the
             Gnosticks
             and
             the
             several
             subdivisions
             of
             them
             might
             take
             the
             rise
             of
             their
             several
             Aeones
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             for
             here
             we
             find
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             made
             two
             of
             the
             number
             of
             the
             Gods
             ,
             but
             the
             rest
             of
             the
             names
             ,
             they
             according
             to
             their
             several
             Sects
             took
             a
             liberty
             of
             altering
             ,
             according
             to
             their
             several
             fancies
             .
             This
             is
             far
             more
             probable
             to
             me
             ,
             then
             that
             either
             Hesiods
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             should
             be
             the
             ground
             of
             them
             ;
             or
             the
             opinion
             of
             a
             late
             
               German
               Divine
            
             ,
             who
             conceives
             that
             
               Philo
               Byblius
            
             did
             in
             imitation
             of
             the
             Gnosticks
             ,
             form
             this
             whole
             story
             of
             the
             
               Phoenician
               Theology
            
             .
             For
             although
             I
             am
             far
             from
             believing
             what
             Kircher
             somewhere
             tells
             us
             ,
             that
             he
             had
             once
             got
             a
             sight
             of
             Sanchoniathons
             Original
             History
             (
             it
             being
             not
             the
             first
             thing
             that
             
               learned
               man
            
             hath
             been
             deceived
             in
             )
             yet
             I
             see
             no
             ground
             of
             so
             much
             Peevishness
             ,
             as
             because
             this
             history
             pretends
             to
             so
             much
             antiquity
             ,
             we
             should
             therefore
             presently
             condemn
             it
             as
             a
             figment
             of
             the
             Translator
             of
             it
             .
             For
             had
             it
             been
             so
             ,
             the
             Antagonists
             of
             
               Porphyry
               ,
               Methodius
               ,
               Apollinaris
            
             ,
             but
             especially
             Eusebius
             ,
             so
             well
             versed
             in
             antiquities
             ,
             would
             have
             found
             out
             so
             great
             a
             cheat
             :
             Although
             I
             must
             confess
             they
             were
             oft-times
             deceived
             with
             
               piae
               fraudes
            
             ;
             but
             then
             it
             was
             when
             they
             made
             for
             the
             Christians
             ,
             and
             not
             against
             them
             ,
             as
             this
             did
             .
             But
             besides
             a
             
               fabulous
               confusion
            
             of
             things
             together
             ,
             we
             have
             some
             things
             delivered
             concerning
             their
             Gods
             ,
             which
             are
             both
             contrary
             to
             all
             natural
             notions
             of
             a
             Deity
             ,
             and
             to
             those
             very
             common
             principles
             of
             humanity
             ,
             which
             all
             acknowledge
             .
             As
             when
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Saturn
             ,
             suspecting
             his
             son
             Sadidus
             ,
             destroyed
             him
             with
             his
             own
             hands
             ,
             and
             warred
             against
             his
             
               Father
               Uranus
            
             ,
             and
             after
             destroyed
             him
             likewise
             ,
             &
             buried
             his
             brother
             Atlas
             alive
             in
             the
             earth
             ;
             which
             being
             taken
             ,
             as
             
               Philo
               Byblius
            
             contends
             they
             ought
             to
             be
             ,
             in
             the
             
               literal
               sense
            
             ,
             are
             such
             incongruities
             
             to
             all
             notions
             of
             a
             
               divine
               nature
            
             ,
             that
             it
             is
             the
             greatest
             wonder
             there
             should
             be
             any
             that
             should
             believe
             there
             was
             any
             God
             ,
             and
             believe
             these
             were
             Gods
             together
             .
          
           
             But
             although
             there
             be
             so
             many
             gross
             fables
             and
             inconsistencies
             in
             this
             
               Phoenician
               Theology
            
             ,
             that
             are
             so
             far
             from
             meriting
             
             belief
             in
             themselves
             ,
             that
             it
             were
             a
             sufficient
             forfeiture
             of
             reason
             to
             say
             they
             were
             credible
             ;
             yet
             when
             we
             have
             a
             greater
             light
             in
             our
             hands
             of
             
               divine
               revelation
            
             ,
             we
             may
             in
             this
             dung●on
             find
             out
             many
             
               excellent
               remainders
            
             of
             the
             
               ancient
               tradition
            
             ,
             though
             miserably
             corrupted
             ,
             as
             concerning
             
               the
               Creation
               ,
               the
               Original
               of
               Idolatry
               ,
               the
               invention
               of
               Arts
               ,
               the
               foundation
               of
               Cities
               ,
               the
               story
               of
            
             Abraham
             ,
             of
             which
             in
             their
             due
             place
             .
             That
             which
             of
             all
             seems
             the
             clearest
             in
             this
             Theology
             ,
             is
             the
             open
             owning
             the
             original
             of
             Idolatry
             to
             have
             been
             from
             the
             consecration
             of
             some
             eminent
             persons
             after
             their
             death
             ,
             who
             have
             found
             out
             some
             
               useful
               things
            
             for
             the
             world
             while
             they
             were
             living
             :
             Which
             the
             subtiller
             Greeks
             would
             not
             admit
             of
             ,
             viz.
             that
             the
             persons
             they
             worshipped
             were
             once
             men
             ,
             which
             made
             them
             turn
             all
             into
             Allegories
             and
             
               Mystical
               senses
            
             to
             blind
             that
             Idolatry
             they
             were
             guilty
             of
             the
             better
             among
             the
             ignorant
             :
             which
             makes
             
               Philo
               Byblius
            
             so
             very
             angry
             with
             the
             
               Neoterick
               Graecians
            
             ,
             as
             he
             calls
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               That
               with
            
             
             
               a
               great
               deal
               of
               force
               and
               straining
               they
               turned
               all
               the
               stories
               of
               the
               Gods
               into
               Allegories
               and
               Physical
               discourses
               .
            
             Which
             is
             all
             the
             Ingenuity
             that
             I
             know
             is
             to
             be
             found
             in
             this
             
               Phoenician
               Theology
            
             ,
             that
             therein
             we
             find
             a
             free
             acknowledgement
             of
             the
             beginning
             of
             the
             
               Heathen
               Idolatry
            
             ;
             and
             therefore
             Sanchoniathon
             was
             as
             far
             from
             advancing
             Porphyries
             Religion
             ,
             as
             he
             was
             in
             the
             least
             from
             overthrowing
             the
             credibility
             of
             Christianity
             .
          
           
             The
             next
             we
             come
             to
             then
             ,
             are
             the
             Aegyptians
             ;
             a
             people
             so
             unreasonably
             given
             to
             fables
             ,
             that
             the
             wisest
             action
             they
             did
             ,
             
             was
             to
             conceal
             their
             Religion
             ;
             &
             the
             best
             office
             their
             Gods
             had
             ,
             was
             to
             hold
             their
             fingers
             in
             their
             mouths
             ,
             to
             command
             silence
             to
             all
             that
             came
             to
             worship
             them
             .
             But
             we
             design
             not
             here
             any
             set
             discourse
             concerning
             the
             vanity
             of
             the
             Aegyptian
             
             Theology
             ,
             which
             yet
             was
             so
             monstrously
             ridiculous
             ,
             that
             even
             those
             who
             were
             over-run
             with
             the
             height
             of
             Idolatry
             themselves
             ,
             did
             make
             it
             the
             object
             of
             their
             scorn
             and
             laughter
             .
             And
             certainly
             had
             we
             no
             other
             demonstration
             of
             the
             greatness
             of
             mans
             Apostacy
             and
             degeneracy
             ,
             the
             
               Egyptian
               Theology
            
             would
             be
             an
             
               irrefragable
               evidence
            
             of
             it
             :
             For
             who
             could
             but
             imagine
             a
             strange
             lowness
             of
             spirit
             in
             those
             who
             could
             fall
             down
             and
             worship
             the
             basest
             and
             most
             contemptible
             of
             creatures
             .
             Their
             Temples
             were
             the
             best
             Hieroglyphicks
             of
             themselves
             ,
             fair
             and
             
               goodly
               structures
            
             without
             ,
             but
             within
             some
             
               deformed
               creature
            
             enshrin'd
             for
             veneration
             .
             But
             though
             the
             Egyptians
             had
             lost
             their
             credit
             so
             much
             as
             to
             matters
             of
             Religion
             ;
             yet
             it
             may
             be
             supposed
             ,
             that
             they
             who
             were
             so
             famed
             for
             wisdom
             and
             antiquity
             ,
             should
             be
             able
             to
             give
             a
             full
             and
             
               exact
               account
            
             of
             themselves
             through
             all
             the
             ages
             of
             the
             world
             .
             And
             this
             they
             are
             so
             far
             from
             being
             defective
             in
             ,
             that
             if
             you
             will
             believe
             them
             ,
             they
             will
             give
             you
             an
             account
             of
             themselves
             many
             thousands
             of
             years
             before
             ever
             the
             world
             was
             made
             ;
             but
             the
             peculiar
             vanity
             of
             their
             Chronology
             will
             be
             handled
             afterwards
             :
             That
             we
             now
             enquire
             into
             ,
             is
             ,
             what
             certain
             records
             they
             had
             of
             their
             own
             antiquity
             ,
             which
             might
             call
             for
             assent
             from
             any
             unprejudiced
             mind
             ;
             whether
             there
             be
             any
             thing
             really
             answering
             that
             loud
             and
             
               unparalleld
               cry
            
             of
             antiquity
             among
             the
             Egyptians
             ,
             whereby
             they
             will
             make
             all
             other
             Nations
             in
             comparison
             of
             them
             
               to
               be
               but
               of
               yesterday
               ,
               and
               to
               know
               nothing
               .
            
             We
             question
             not
             now
             their
             pretence
             to
             wisdom
             and
             learning
             ,
             but
             are
             the
             more
             in
             hopes
             to
             meet
             with
             some
             
               certain
               way
            
             of
             satisfaction
             concerning
             
               ancient
               times
            
             ,
             where
             learning
             is
             supposed
             to
             have
             flourished
             so
             much
             ,
             when
             even
             Greece
             it self
             was
             accounted
             Barbarous
             .
          
           
             The
             great
             Basis
             of
             all
             the
             
               Egyptian
               History
            
             depends
             on
             the
             credit
             of
             their
             ancient
             Hermes
             ,
             whom
             out
             of
             their
             veneration
             
             they
             called
             Trismegistus
             ;
             for
             to
             him
             they
             ascribe
             the
             
               first
               invention
            
             of
             their
             learning
             ,
             and
             all
             excellent
             Arts
             ,
             from
             him
             they
             derive
             their
             history
             ;
             their
             famous
             
               Historian
               Man●tho
            
             ,
             professing
             to
             transcribe
             his
             Dynastyes
             from
             the
             pillars
             of
             Hermes
             .
             We
             shall
             therefore
             first
             see
             of
             what
             credit
             and
             
               antiquity
               Hermes
            
             himself
             was
             ,
             and
             of
             what
             account
             particularly
             
             those
             pillars
             were
             which
             hold
             up
             all
             the
             Fabrick
             of
             Manetho
             his
             Dynastyes
             .
             For
             Hermes
             himself
             ,
             the
             story
             concerning
             him
             is
             so
             various
             and
             uncertain
             ,
             that
             some
             have
             from
             thence
             questioned
             whether
             ever
             there
             were
             such
             a
             person
             or
             no
             ,
             because
             of
             the
             strangely
             different
             account
             that
             is
             given
             of
             him
             .
             Cotta
             in
             Tully
             ,
             in
             order
             to
             the
             establishing
             his
             Academical
             doctrine
             of
             
               withholding
               assent
            
             ,
             mentions
             no
             
             fewer
             then
             five
             Mercuries
             ;
             of
             which
             ,
             two
             he
             makes
             Egyptian
             ,
             one
             of
             them
             the
             Hermes
             we
             now
             speak
             of
             ,
             whom
             the
             Egyptians
             call
             Thoyth
             ,
             and
             was
             the
             Author
             both
             of
             their
             Laws
             and
             Letters
             .
             The
             Egyptians
             ,
             as
             appears
             by
             
               Diodorus
               ,
               make
               him
               to
               be
               a
               sacred
               Scribe
               to
            
             Osiris
             ,
             
               and
               to
               have
               instructed
            
             Isis
             ;
             
               and
               when
            
             Osiris
             
               went
               upon
               any
               warlike
               Expedition
               ,
               he
               committed
               the
               management
               of
               affairs
               to
               him
               for
               his
               great
               wisdom
               .
            
             The
             Phoenicians
             preserve
             his
             memory
             among
             them
             too
             :
             for
             
               Philo
               Byblius
            
             saith
             ,
             that
             Sanchoniathon
             
               described
               his
               Theology
               from
               the
               books
               of
            
             Taautus
             ,
             
               whom
               the
               Egyptians
               call
            
             Thoyth
             ,
             
               who
               was
               the
               first
               inventer
               of
               Letters
               ,
               and
               was
               a
               Counsellor
               to
            
             Saturn
             ,
             
               whose
               advice
               he
               much
               relied
               on
               .
            
             What
             now
             must
             we
             pitch
             upon
             in
             so
             great
             uncertainties
             ?
             how
             come
             the
             Phoenician
             and
             
               Egyptian
               Theology
            
             to
             come
             both
             from
             the
             same
             person
             ,
             which
             are
             conceived
             so
             much
             to
             differ
             from
             each
             other
             ?
             If
             we
             make
             the
             stories
             of
             Osiris
             and
             Isis
             to
             be
             fabulous
             ,
             and
             meerly
             Allegorical
             ,
             as
             Plutarch
             doth
             ,
             then
             Mercury
             himself
             must
             become
             an
             Allegory
             ,
             and
             the
             Father
             of
             Letters
             must
             be
             an
             Hieroglyphick
             .
             If
             we
             admit
             the
             
               Egyptians
               narrations
            
             to
             be
             real
             ,
             and
             seek
             to
             reduce
             them
             to
             truth
             ,
             and
             thereby
             make
             Osiris
             to
             be
             Mitsraim
             the
             son
             of
             Cham
             ,
             who
             first
             ruled
             in
             Egypt
             ,
             all
             that
             we
             can
             then
             affirm
             of
             Hermes
             ,
             is
             ,
             that
             he
             might
             be
             some
             
               useful
               person
            
             ,
             who
             had
             a
             great
             influence
             both
             upon
             the
             King
             and
             State
             ,
             and
             did
             first
             settle
             the
             Nation
             in
             a
             
               politick
               way
            
             of
             government
             ,
             whose
             memory
             on
             that
             accout
             the
             Egyptians
             might
             preserve
             with
             the
             greatest
             veneration
             ;
             and
             when
             they
             were
             once
             fallen
             into
             that
             Idolatry
             of
             consecrating
             the
             memories
             of
             the
             first
             contributers
             to
             the
             good
             of
             mankind
             ,
             they
             thought
             they
             had
             the
             greatest
             reason
             to
             adore
             his
             memory
             ,
             and
             so
             by
             degrees
             attributed
             the
             invention
             of
             all
             
               useful
               things
            
             to
             him
             .
             For
             so
             it
             is
             apparent
             they
             did
             ,
             when
             
             
               Iamblichus
               tells
               us
               the
               Egyptians
               attributed
               all
               their
               books
               to
            
             
             Mercury
             ,
             
               as
               the
               Father
               of
               them
               ;
               because
               he
               was
               reputed
               the
               Father
               of
               wit
               and
               learning
               ,
            
             they
             made
             all
             the
             off-springs
             of
             their
             brains
             to
             bear
             their
             Fathers
             name
             .
             And
             this
             hath
             been
             the
             great
             reason
             the
             world
             hath
             been
             so
             long
             time
             imposed
             upon
             with
             varieties
             of
             books
             going
             under
             the
             name
             of
             
               Hermes
               Tresmegistus
            
             .
             For
             he
             was
             not
             the
             first
             of
             his
             kind
             ,
             who
             in
             the
             early
             days
             of
             the
             
               Christian
               world
            
             obtruded
             upon
             the
             world
             that
             Cento
             or
             confused
             mixture
             of
             the
             
               Christian
               ,
               Platonick
            
             ,
             and
             
               Aegyptïan
               doctrine
            
             ,
             which
             is
             extant
             still
             under
             the
             name
             of
             
               Hermes
               Trismegistus
            
             ;
             whose
             vanity
             and
             falshood
             hath
             been
             sufficiently
             detected
             by
             learned
             men
             .
             There
             were
             long
             before
             his
             time
             extant
             several
             
               Mercurial
               books
            
             ,
             as
             they
             were
             called
             ,
             which
             none
             of
             the
             
               wiser
               Heathen
            
             did
             ever
             look
             on
             as
             any
             other
             then
             Fables
             and
             Impostures
             ,
             as
             appears
             by
             Porphyries
             letter
             to
             Arebo
             the
             Egyptian
             Priest
             ,
             and
             Iamblichus
             his
             answer
             to
             it
             in
             his
             Book
             of
             the
             
               Aegyptian
               Mysteries
            
             .
          
           
             We
             have
             then
             no
             certainty
             at
             all
             ,
             notwithstanding
             the
             
             great
             fame
             of
             Hermes
             ,
             of
             any
             certain
             records
             of
             
               antient
               times
            
             ,
             unless
             they
             be
             contained
             in
             those
             
               sacred
               inscriptions
            
             from
             whence
             Manetho
             took
             his
             history
             .
             It
             must
             be
             acknowledged
             that
             the
             most
             antient
             way
             of
             preserving
             any
             monuments
             of
             learning
             in
             those
             
               elder
               times
            
             was
             by
             these
             inscriptions
             on
             pillars
             ,
             especially
             among
             the
             Aegyptians
             ,
             as
             is
             evident
             from
             the
             several
             testimonies
             of
             
               Galen
               ,
               Proclus
               ,
               Iamblichus
            
             ,
             
             and
             the
             author
             of
             the
             Book
             called
             
               Sapientia
               secundum
               Egytios
            
             ,
             adjoyned
             to
             Aristotle
             ,
             who
             all
             concur
             in
             this
             ,
             that
             what
             ever
             laudable
             invention
             they
             had
             among
             them
             ,
             it
             was
             inscribed
             on
             some
             pillars
             ,
             and
             those
             preserved
             in
             their
             Temples
             ,
             which
             were
             instead
             of
             Libraries
             to
             them
             .
             Manetho
             therefore
             to
             make
             his
             story
             the
             more
             probable
             pretends
             to
             take
             all
             his
             relations
             from
             these
             
               sacred
               inscriptions
            
             ;
             and
             as
             Eusebius
             tells
             us
             ,
             translated
             the
             whole
             
               Egyptian
               History
            
             into
             Greek
             ,
             beginning
             from
             their
             Gods
             ,
             and
             continuing
             his
             History
             down
             near
             the
             time
             of
             
               Darius
               Codomannus
            
             ,
             whom
             Alexander
             conquered
             :
             for
             in
             Eusebius
             his
             Chronica
             mention
             is
             made
             of
             Manetho
             his
             History
             ,
             ending
             16.
             year
             of
             
               Artaxerxes
               Ochus
            
             ,
             which
             ,
             saith
             Vossius
             ,
             was
             in
             the
             second
             year
             
             of
             107.
             
             Olympiad
             .
             This
             
               Manetho
               Gebenyta
            
             was
             
               High
               Priest
            
             of
             Heliopolis
             in
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ,
             at
             whose
             
             request
             he
             writ
             his
             History
             ,
             which
             he
             digested
             into
             three
             Tomes
             ,
             the
             first
             containing
             the
             11.
             
             
               Dynastyes
               of
               the
               Gods
            
             and
             Heroes
             ,
             the
             2d
             .
             8.
             
             Dynasties
             ,
             the
             3
             d.
             12.
             all
             containing
             ,
             according
             to
             his
             fabulous
             computation
             ,
             the
             sum
             of
             53535.
             years
             .
             These
             Dynasties
             are
             yet
             preserved
             ,
             being
             first
             epitomized
             by
             
               Iulius
               Africanus
            
             ,
             from
             him
             transcribed
             by
             Eusebius
             in
             his
             Chronica
             ,
             from
             Eusebius
             by
             
               Georgius
               Syncellus
            
             ,
             out
             of
             whom
             they
             are
             produced
             by
             
               Ios.
               Scaliger
            
             ,
             and
             may
             be
             seen
             both
             in
             Eusebius
             ,
             and
             his
             
               Canones
               Isagogici
            
             .
          
           
             Now
             Manetho
             ,
             as
             appears
             by
             Eusebius
             ,
             voucheth
             this
             as
             the
             main
             testimony
             of
             his
             credibility
             ,
             that
             he
             took
             his
             History
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               From
               some
               pillars
               in
               the
               Land
               of
               Seriad
               ,
               in
               which
               they
               were
               inscribed
               in
               the
               sacred
               dialect
               by
               the
               first
               Mercury
               Tyth
               ,
               and
               after
               the
               stood
               were
               translated
               out
               of
               the
               sacred
               dialect
               into
               the
               Greek
               tongue
               in
               Hieroglyphick
               Characters
               ,
               and
               are
               laid
               up
               in
               books
               among
               the
               Revestryes
               of
               the
               Egyptian
               Temples
               ,
               by
               Agathodaemon
               ,
               the
               second
               Mercury
               ,
               the
               Father
               of
               Tat.
            
             Certainly
             this
             fabulous
             author
             could
             not
             in
             fewer
             words
             have
             more
             fully
             manifested
             his
             own
             Impostures
             ,
             nor
             blasted
             his
             own
             credit
             more
             then
             he
             hath
             done
             in
             these
             ;
             which
             it
             is
             a
             wonder
             so
             many
             
               Learned
               men
            
             have
             taken
             so
             little
             notice
             of
             ,
             which
             have
             found
             frequent
             occasion
             to
             speak
             of
             Manetho
             and
             his
             Dynastyes
             .
             This
             I
             shall
             make
             appear
             by
             some
             great
             improbabilities
             ,
             and
             other
             plain
             impossibilities
             which
             are
             couched
             in
             them
             .
             The
             improbabilities
             are
             ,
             first
             such
             pillars
             ,
             being
             in
             such
             a
             place
             as
             Seriad
             ,
             and
             that
             place
             no
             more
             spoken
             of
             either
             by
             himself
             ,
             or
             by
             any
             other
             Egyptians
             ,
             nor
             any
             use
             made
             of
             these
             ins●riptions
             by
             any
             other
             but
             himself
             .
             As
             to
             this
             
               terra
               Seriadica
            
             where
             it
             should
             be
             ,
             the
             very
             learned
             and
             inquisitive
             
             
               Ioseph
               Scaliger
            
             plainly
             gives
             out
             ,
             and
             ingenuously
             professeth
             his
             ignorance
             .
             For
             in
             his
             notes
             on
             the
             fragments
             of
             Manetho
             in
             Eusebius
             ,
             when
             he
             comes
             to
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             only
             saith
             ,
             
               Quae
               nobis
               ignota
               ,
               quaerant
               Studiosi
               .
            
             But
             
               Isaac
               Vossius
            
             in
             his
             late
             
               discourses
               de
               aetate
               mundi
            
             ,
             
             cries
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             confidently
             perswades
             himself
             that
             it
             is
             the
             same
             with
             Seirath
             ,
             mentioned
             Iudg.
             3.
             16.
             
             Indeed
             were
             there
             nothing
             else
             to
             be
             considered
             but
             affinity
             of
             names
             ,
             it
             might
             well
             be
             the
             same
             ,
             but
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             we
             render
             the
             stone-quarries
             ,
             should
             signifie
             these
             pillars
             of
             Mercury
             ,
             is
             somewhat
             hard
             to
             conceive
             .
             The
             Seventy
             render
             it
             ,
             as
             himself
             observes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             which
             they
             understand
             
               graven
               Images
            
             :
             So
             the
             word
             is
             used
             2
             Chron.
             33.
             19.
             
             Deut.
             7.
             5.
             
             Isai.
             10.
             19.
             
             The
             
               vulgar
               Latine
            
             renders
             it
             
               ad
               locum
               Idolorum
            
             ,
             which
             were
             the
             certain
             interpretation
             if
             Chytraeus
             his
             conjecture
             were
             true
             ,
             that
             Eglon
             had
             lately
             set
             up
             Idols
             there
             ;
             but
             if
             it
             be
             meant
             of
             pillars
             ,
             I
             cannot
             but
             approve
             of
             Iunius
             his
             interpretation
             ,
             which
             I
             conceive
             bids
             fairest
             to
             be
             the
             
               genuine
               sense
            
             of
             the
             
               place
               ,
               viz.
            
             that
             these
             stones
             here
             ,
             were
             the
             12
             stones
             pitched
             by
             Ioshua
             in
             Gilgal
             after
             the
             Israelites
             passed
             over
             Iordan
             ;
             and
             these
             stones
             are
             said
             
             to
             be
             by
             
               Gilgal
               ,
               Iudg.
            
             3.
             19.
             
             So
             that
             notwithstanding
             this
             handsom
             conjecture
             ,
             we
             are
             as
             far
             to
             seek
             for
             the
             pillars
             of
             Mercury
             as
             ever
             we
             were
             ,
             and
             may
             be
             so
             to
             the
             worlds
             end
             .
             Secondly
             ,
             the
             standing
             of
             these
             pillars
             during
             the
             stood
             ,
             which
             must
             be
             supposed
             certainly
             to
             have
             some
             singular
             vertue
             in
             them
             to
             resist
             such
             a
             torrent
             of
             waters
             ,
             which
             overthrew
             the
             strongest
             built
             houses
             ,
             and
             most
             
               compacted
               Cities
            
             ;
             the
             plain
             impossibilities
             are
             first
             ,
             that
             Manetho
             should
             transcribe
             his
             Dynastyes
             from
             the
             beginning
             of
             the
             History
             of
             Aegypt
             ,
             to
             almost
             the
             time
             of
             Alexander
             ,
             out
             of
             
               sacred
               Inscriptions
            
             of
             Thoyth
             ,
             who
             lived
             in
             the
             beginning
             of
             the
             very
             first
             Dynasty
             according
             to
             his
             own
             Computation
             .
             Sure
             this
             Thoyth
             was
             an
             
               excellent
               Prophet
            
             ,
             to
             write
             an
             History
             for
             above
             ,
             0000
             years
             to
             come
             ,
             as
             Manetho
             reckons
             it
             .
             Secondly
             ,
             it
             is
             as
             well
             still
             ,
             that
             this
             History
             after
             the
             flood
             should
             be
             translated
             into
             
               Hieroglyphick
               Characters
            
             ;
             what
             kind
             of
             translation
             is
             that
             ?
             we
             had
             thought
             Hieroglyphicks
             had
             been
             representations
             of
             
             things
             ,
             and
             not
             of
             sounds
             and
             letters
             ,
             or
             words
             :
             How
             could
             this
             History
             have
             at
             first
             been
             written
             in
             any
             tongue
             ,
             when
             it
             was
             in
             Hieroglyphicks
             ?
             Do
             Hieroglyphicks
             speak
             in
             several
             Languages
             ,
             and
             are
             they
             capable
             of
             changing
             their
             tongues
             ?
             But
             thirdly
             ,
             it
             is
             as
             good
             still
             ,
             that
             the
             
               second
               Mercury
            
             or
             Agathodaemon
             did
             translate
             this
             History
             so
             soon
             after
             the
             Flood
             into
             Greek
             :
             Was
             the
             
               Greek
               tongue
            
             so
             much
             in
             request
             so
             soon
             after
             the
             Flood
             ?
             that
             the
             
               Aegyptian
               History
            
             for
             the
             sake
             of
             the
             Greeks
             must
             be
             translated
             into
             their
             language
             ?
             Nay
             ,
             is
             it
             not
             evident
             from
             Herodotus
             and
             Diodorus
             ,
             that
             the
             Graecians
             were
             not
             permitted
             so
             much
             
             as
             any
             commerce
             with
             the
             Aegyptians
             ,
             till
             the
             time
             of
             
               Psammet
               hicus
            
             ,
             which
             sell
             out
             in
             the
             26.
             
             Dynesty
             of
             Manetho
             ,
             and
             about
             a
             Century
             after
             the
             beginning
             of
             the
             Olympiads
             .
             We
             see
             then
             how
             credible
             an
             Author
             Manetho
             is
             ,
             and
             what
             truth
             there
             is
             like
             to
             be
             in
             the
             account
             of
             ancient
             times
             given
             by
             the
             
               Aegyptian
               Historians
            
             ,
             when
             the
             chief
             of
             them
             so
             lamentably
             and
             ominously
             stumbles
             in
             his
             very
             entrance
             into
             it
             .
          
           
             And
             yet
             as
             fabulous
             as
             this
             account
             is
             ,
             which
             Manetho
             gives
             of
             his
             taking
             his
             history
             from
             these
             pillars
             before
             the
             
             Flood
             ,
             I
             cannot
             but
             think
             that
             Iosephus
             ,
             an
             Author
             otherwise
             of
             good
             credit
             ,
             took
             his
             famous
             story
             of
             
               Seths
               pillars
               concerning
               Astronomical
               observations
               before
               the
               flood
               ,
            
             from
             this
             story
             of
             Manetho
             ;
             and
             therefore
             I
             cannot
             but
             look
             upon
             them
             with
             as
             jealous
             an
             eye
             as
             on
             the
             other
             ,
             although
             I
             know
             how
             fond
             the
             world
             hath
             been
             upon
             that
             most
             
               ancient
               monument
            
             ,
             as
             is
             pretended
             ,
             of
             learning
             in
             the
             
               world
               .
               Du
               Bartas
            
             hath
             writ
             a
             whole
             Poem
             on
             these
             pillars
             ,
             and
             the
             truth
             is
             ,
             they
             are
             fitter
             subjects
             for
             Poets
             then
             any
             else
             ,
             as
             will
             appear
             on
             these
             considerations
             .
             First
             ,
             how
             strangely
             improbable
             is
             it
             ,
             that
             the
             posterity
             of
             Seth
             ,
             who
             ,
             as
             is
             pretended
             ,
             did
             foreknow
             a
             destruction
             of
             the
             world
             to
             be
             by
             a
             flood
             ,
             should
             busie
             themselves
             to
             write
             
               Astronomical
               observations
               on
               pillars
            
             ,
             for
             the
             benefit
             of
             those
             who
             should
             live
             after
             it
             .
             Could
             they
             think
             their
             pillars
             should
             have
             some
             peculiar
             exemption
             above
             stronger
             structures
             ,
             from
             the
             violence
             of
             the
             rough
             and
             
               furious
               waters
            
             ?
             If
             they
             believed
             the
             flood
             absolutely
             universal
             ,
             for
             whom
             
             did
             they
             intend
             their
             observations
             ?
             if
             not
             ,
             to
             what
             end
             did
             they
             make
             them
             ,
             when
             the
             persons
             surviving
             might
             communicate
             their
             inventions
             to
             them
             ?
             But
             secondly
             ,
             if
             either
             one
             or
             both
             these
             pillars
             remained
             ,
             whence
             comes
             it
             to
             pass
             that
             neither
             the
             Chaldeans
             ,
             nor
             any
             of
             the
             eldest
             pretenders
             to
             Astronomy
             ,
             should
             neither
             mention
             them
             ,
             nor
             make
             any
             use
             of
             them
             ?
             Nay
             thirdly
             ,
             whence
             came
             the
             
               study
               of
               Astronomy
            
             to
             be
             so
             lamentably
             defective
             in
             those
             ancient
             times
             ,
             if
             they
             had
             such
             certain
             observations
             of
             the
             
               heavenly
               bodies
            
             gathered
             by
             so
             much
             experience
             of
             the
             persons
             who
             lived
             before
             the
             Flood
             ?
             Fourthly
             ,
             how
             comes
             Iosephus
             himself
             to
             neglect
             this
             
               remarkable
               testimony
            
             of
             the
             truth
             of
             Scripture-history
             in
             his
             books
             against
             Appion
             ,
             if
             he
             had
             thought
             it
             were
             such
             as
             might
             be
             relyed
             on
             ?
             Fifthly
             ,
             how
             comes
             Iosephus
             so
             carelesly
             to
             set
             down
             the
             place
             in
             Syria
             where
             these
             pillars
             stood
             ,
             that
             inquisitive
             persons
             might
             have
             satisfied
             themselves
             with
             the
             sight
             of
             the
             pillar
             at
             least
             ,
             and
             what
             kind
             of
             Characters
             those
             observations
             were
             preserved
             in
             ?
             But
             now
             ,
             if
             we
             compare
             this
             of
             Iosephus
             with
             Manetho
             his
             story
             ,
             we
             shall
             find
             them
             so
             exactly
             resemble
             each
             other
             ,
             that
             we
             may
             well
             judge
             all
             those
             pillars
             to
             have
             been
             taken
             out
             of
             the
             same
             quarry
             .
             Two
             things
             make
             it
             yet
             more
             probable
             :
             First
             ,
             the
             name
             of
             the
             place
             wherein
             they
             stood
             ,
             which
             Eustathius
             in
             Hexaemeron
             takes
             out
             of
             Iosephus
             ,
             and
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             very
             same
             place
             with
             that
             in
             Manetho
             .
             The
             other
             is
             the
             common
             use
             of
             the
             name
             of
             Seth
             among
             the
             Aegyptians
             ,
             as
             not
             only
             appears
             by
             
               Plutarch
               de
               ●
               side
               &
               Osiride
               ,
            
             but
             by
             this
             very
             place
             of
             Manctho
             ;
             where
             it
             follows
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             book
             of
             his
             bearing
             
               the
               title
               which
               Vettius
               Valens
               Antiochenus
            
             tells
             us
             is
             not
             called
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             therefore
             Iosephus
             ,
             who
             frequently
             useth
             the
             Testimony
             of
             
               Heathen
               Writers
            
             ,
             and
             frequently
             of
             this
             Manetho
             ,
             endeavoured
             to
             bring
             this
             fabulous
             relation
             of
             Manetho
             as
             near
             the
             truth
             as
             he
             could
             ;
             therefore
             in
             stead
             of
             Thoyth
             he
             puts
             Seth
             ,
             and
             the
             fabulous
             history
             of
             Aegypt
             ,
             the
             inventions
             of
             the
             Patriarchs
             ,
             and
             Syria
             in
             stead
             of
             Seriadica
             ,
             a
             Country
             too
             large
             to
             find
             these
             pillars
             in
             .
          
        
         
           
           
             CHAP.
             III.
             Of
             the
             Chaldean
             History
             .
          
           
             
               
                 The
                 contest
                 of
                 Antiquity
                 among
                 Heathen
                 Nations
                 ,
                 and
                 the
                 ways
                 of
                 deciding
                 it
                 .
                 Of
                 the
              
               Chaldean
               
                 Astrology
                 ,
                 and
                 the
                 foundation
                 of
                 Iudicial
                 Astrology
                 .
                 Of
                 the
              
               Zabii
               ,
               
                 their
                 Founder
                 ,
                 who
                 they
                 were
                 ,
                 no
                 other
                 then
                 the
                 old
              
               Chaldees
               .
               Of
               Berosus
               
                 and
                 his
                 History
                 .
                 An
                 account
                 of
                 the
                 fabulous
              
               Dynastyes
               of
               Berosus
               and
               Manetho
               .
               
                 From
                 the
                 Translation
                 of
                 the
                 Scripture
                 history
                 into
                 Greek
                 in
                 the
                 time
                 of
              
               Ptolomy
               .
               
                 Of
                 that
                 translation
                 and
                 the
                 time
                 of
                 it
                 .
                 Of
              
               Demetrius
               Phalereus
               .
               Scaligers
               
                 arguments
                 answered
              
               .
               Manetho
               
                 writ
                 after
                 the
                 Septuagint
                 ,
                 proved
                 against
              
               Kircher
               ;
               
                 his
                 arguments
                 answered
                 .
                 Of
                 Rabbinical
                 and
                 Arabick
                 Authors
                 ,
                 and
                 their
                 little
                 credit
                 in
                 matter
                 of
                 history
                 .
                 The
                 time
                 of
              
               Berosus
               
                 enquired
                 into
                 ,
                 his
                 writing
                 co-temporary
                 with
              
               Philadelphus
               .
            
          
           
             THe
             next
             whom
             our
             Enquiry
             leads
             us
             to
             ,
             are
             the
             Chaldeans
             ,
             a
             Nation
             of
             great
             and
             undoubted
             Antiquity
             ,
             
             being
             in
             probability
             the
             first
             formed
             into
             a
             
               National
               Government
            
             after
             the
             Flood
             ,
             and
             therefore
             the
             more
             capable
             of
             having
             these
             Arts
             and
             Sciences
             flourish
             among
             them
             ,
             which
             might
             preserve
             the
             memory
             of
             
               eldest
               times
            
             to
             the
             view
             of
             posterity
             .
             And
             yet
             even
             among
             these
             who
             enjoyed
             all
             the
             advantages
             of
             
               ease
               ,
               quiet
            
             ,
             and
             a
             
               flourishing
               Empire
            
             ,
             we
             find
             no
             undoubted
             or
             
               credible
               records
            
             preserved
             ,
             but
             the
             same
             vanity
             as
             among
             the
             Aegyptians
             ,
             in
             
               arrogating
               antiquity
            
             to
             themselves
             beyond
             all
             proportion
             of
             reason
             or
             satisfaction
             from
             their
             own
             history
             ,
             to
             fill
             up
             that
             vast
             measure
             of
             time
             with
             ,
             which
             makes
             it
             most
             probable
             what
             Diodorus
             observes
             of
             them
             ,
             
               that
               in
               things
               pertaining
               to
               their
               arts
               they
            
             
             
               made
               use
               of
               Lunar
               years
               of
            
             30
             days
             ;
             so
             they
             had
             need
             ,
             when
             Tully
             tells
             us
             that
             they
             boasted
             of
             observations
             of
             the
             Stars
             for
             470000
             years
             ,
             which
             after
             Diodorus
             his
             computation
             ,
             and
             
             the
             
               vulgar
               account
            
             of
             years
             from
             the
             beginning
             of
             the
             world
             ,
             
             will
             fall
             near
             upon
             ,
             if
             not
             before
             the
             Creation
             .
             It
             had
             been
             impossible
             for
             them
             to
             have
             been
             so
             extravagant
             in
             their
             accounts
             of
             themselves
             ,
             had
             they
             but
             preserved
             the
             history
             of
             their
             Nation
             in
             any
             certain
             records
             .
             For
             want
             of
             which
             ,
             the
             tradition
             of
             the
             
               eldest
               times
            
             ,
             varying
             in
             the
             several
             families
             after
             their
             dispersion
             ,
             and
             being
             
               gradually
               corrupted
            
             by
             the
             policy
             of
             their
             Leaders
             ,
             and
             those
             corruptions
             readily
             embraced
             by
             the
             predominancy
             of
             self-love
             in
             the
             several
             Nations
             ,
             thence
             arose
             those
             vain
             and
             
               eager
               contests
            
             between
             the
             
               Chaldaeans
               ,
               Scythians
               ,
               Aegyptians
            
             ,
             and
             Aethiopians
             ,
             concerning
             the
             antiquity
             of
             their
             
               several
               Nations
            
             :
             which
             may
             be
             seen
             in
             Diodorus
             ,
             and
             others
             :
             by
             which
             it
             most
             evidently
             appears
             that
             they
             had
             no
             
               certain
               history
            
             of
             their
             own
             Nations
             :
             for
             none
             of
             them
             insist
             upon
             any
             records
             ,
             but
             only
             upon
             
               several
               probabilities
            
             from
             the
             nature
             of
             their
             Country
             ,
             and
             the
             Climates
             they
             lived
             under
             .
             Neither
             need
             Psammeticus
             have
             been
             put
             to
             that
             ridiculous
             way
             of
             deciding
             the
             controversie
             by
             his
             two
             infants
             bred
             up
             without
             any
             converse
             with
             men
             ,
             concluding
             the
             language
             they
             spake
             would
             manifest
             the
             great
             antiquity
             of
             the
             Nation
             it
             belonged
             to
             :
             Whereas
             it
             is
             more
             then
             probable
             they
             had
             spoken
             none
             at
             all
             ,
             had
             they
             not
             learned
             the
             
               inarticulate
               voice
            
             of
             the
             goats
             they
             had
             more
             converse
             with
             then
             men
             .
             The
             making
             use
             of
             such
             ways
             to
             decide
             this
             controversie
             doth
             not
             only
             argue
             the
             great
             weakness
             of
             those
             times
             as
             to
             
               natural
               knowledge
            
             ;
             but
             the
             absolute
             defect
             and
             insufficiency
             of
             them
             ,
             as
             to
             the
             giving
             any
             certain
             account
             of
             the
             state
             of
             
               ancient
               times
            
             .
          
           
             Of
             which
             the
             Chaldaeans
             had
             advantages
             above
             all
             other
             
             
               Heathen
               Nations
            
             ,
             not
             only
             living
             in
             a
             setled
             Country
             ,
             but
             in
             or
             near
             that
             very
             place
             where
             the
             grand
             Ancestors
             of
             the
             world
             had
             their
             chief
             abode
             and
             residence
             .
             Whereby
             we
             see
             how
             unfaithful
             a
             thing
             tradition
             is
             ,
             and
             how
             soon
             it
             is
             corrupted
             or
             fails
             ,
             where
             it
             hath
             no
             sure
             records
             to
             bottom
             its
             self
             upon
             .
             But
             indeed
             it
             is
             the
             less
             wonder
             that
             there
             should
             be
             a
             
               confusion
               of
               histories
               ,
               where
            
             there
             had
             been
             before
             of
             tongues
             ;
             and
             that
             such
             whose
             design
             and
             
               memory
               God
            
             had
             blasted
             before
             ,
             should
             afterwards
             forget
             their
             own
             original
             .
             But
             as
             if
             the
             Chaldaeans
             
             had
             retained
             something
             still
             of
             their
             old
             aspiring
             mind
             to
             reach
             up
             to
             heaven
             ,
             the
             only
             thing
             they
             were
             eminent
             for
             ,
             and
             which
             they
             were
             careful
             in
             preserving
             of
             ,
             was
             some
             
               Astronomical
               observations
            
             ,
             which
             Tully
             tells
             us
             
               they
               had
               a
               great
               conveniency
               for
               ,
               by
               the
               reason
               of
               the
               plain
               and
               even
               situation
               of
               their
               Country
            
             ;
             whereby
             they
             might
             have
             a
             larger
             prospect
             of
             the
             
               heavenly
               bodies
            
             ,
             then
             those
             who
             lived
             in
             
               mountainous
               Countries
            
             could
             have
             .
             And
             yet
             even
             for
             this
             (
             which
             they
             were
             so
             famous
             for
             ,
             that
             the
             name
             Chaldaeans
             passed
             for
             Astrologers
             in
             the
             
               Roman
               Empire
            
             )
             we
             have
             no
             very
             great
             reason
             to
             admire
             their
             excellency
             in
             it
             ,
             considering
             how
             soon
             their
             skill
             in
             Astronomy
             dwindled
             into
             that
             which
             by
             a
             great
             Catachresis
             is
             called
             
               judicial
               Astrology
            
             .
             The
             original
             of
             which
             is
             most
             evident
             among
             them
             ,
             as
             all
             other
             
               Heathen
               Nations
            
             ,
             to
             have
             been
             from
             the
             Divinity
             which
             they
             attributed
             to
             the
             Stars
             ;
             in
             which
             yet
             they
             were
             far
             more
             rational
             then
             those
             who
             now
             admire
             that
             Art
             :
             For
             ,
             granting
             their
             hypothesis
             ,
             that
             the
             Stars
             were
             Gods
             ,
             it
             was
             but
             reasonable
             they
             should
             determine
             
               contingent
               effects
            
             ;
             but
             it
             is
             far
             from
             being
             so
             with
             them
             who
             take
             away
             the
             foundation
             of
             all
             those
             
               celestial
               houses
            
             ,
             and
             yet
             attribute
             the
             same
             effects
             to
             them
             ,
             which
             they
             did
             ,
             who
             believed
             a
             Divinity
             in
             them
             .
             The
             Chaldaeans
             ,
             as
             Diodorus
             relates
             ,
             set
             30
             Stars
             under
             the
             Planets
             ;
             these
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             others
             they
             had
             as
             Princes
             over
             these
             ,
             
             which
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               the
               former
               were
               as
               the
               privy
               Counsellors
               ,
               and
               these
               the
               Princes
               over
               them
               ,
               by
               whom
               in
               their
               courses
               they
               supposed
               the
               course
               of
               the
               year
               to
               be
               regulated
               .
            
             We
             see
             then
             what
             a
             near
             affinity
             there
             was
             between
             Astrology
             and
             
               the
               Divinity
               of
               the
               Stars
            
             ,
             which
             makes
             Ptolomy
             call
             them
             Atheists
             who
             condemned
             Astrology
             ,
             because
             thereby
             they
             destroyed
             the
             main
             of
             their
             Religion
             ,
             
             which
             was
             the
             worshipping
             the
             Stars
             for
             Gods.
             But
             it
             seems
             by
             Strabo
             ,
             that
             one
             of
             the
             Sects
             of
             the
             Chaldaeans
             did
             so
             hold
             to
             Astronomy
             still
             ,
             that
             they
             wholly
             rejected
             Genethlialogy
             ,
             
             which
             caused
             a
             great
             division
             among
             the
             Orchoëni
             and
             the
             Borsippeni
             ,
             two
             Sects
             among
             them
             ,
             so
             called
             from
             the
             places
             of
             their
             habitations
             .
          
           
           
             And
             if
             we
             reckon
             the
             Zabii
             among
             the
             Chaldeans
             as
             
             Maimonides
             seems
             to
             do
             ,
             we
             have
             a
             further
             evidence
             of
             the
             
               Planetary
               Deities
            
             so
             much
             in
             request
             among
             the
             Chaldeans
             ;
             
             for
             ,
             the
             description
             he
             gives
             of
             them
             is
             to
             this
             purpose
             ,
             
               that
               they
               had
               no
               other
               gods
               but
               the
               Stars
               to
               whom
               they
               made
               statues
               and
               images
               ,
               to
               the
               Sun
               golden
               ,
               to
               the
               Moon
               silver
               ,
               and
               so
               to
               the
               rest
               of
               the
               Planets
               of
               the
               mettals
               dedicated
               to
               them
               .
               Those
               images
               derived
               an
               influence
               from
               the
               Stars
               to
               which
               they
               were
               erected
               ,
               which
               had
               thence
               a
               faculty
               of
               foretelling
               future
               things
            
             ;
             which
             is
             an
             exact
             description
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Talismans
             
             so
             much
             in
             request
             among
             the
             heathens
             ;
             such
             as
             the
             Palladium
             of
             Troy
             is
             supposed
             by
             learned
             men
             to
             have
             been
             .
             These
             Talismans
             are
             by
             the
             Iews
             called
             
               Davids
               bucklers
            
             ,
             and
             are
             much
             of
             the
             same
             nature
             with
             the
             antient
             Teraphi●
             ,
             both
             being
             accurately
             made
             according
             to
             the
             positions
             of
             the
             heavens
             ;
             only
             the
             one
             were
             to
             foretell
             future
             things
             ,
             the
             other
             for
             the
             driving
             away
             some
             calamity
             .
             Concerning
             these
             
               Zabii
               Maimonides
            
             tells
             us
             ,
             
               that
               the
               understanding
               their
               rites
               would
               give
               a
               great
               deal
               of
               light
               to
               several
               passages
               of
               Scripture
               which
               now
               lye
               in
               obscurity
               :
            
             but
             little
             is
             supposed
             to
             be
             yet
             further
             known
             of
             them
             then
             what
             Scaliger
             hath
             said
             ,
             that
             they
             were
             the
             more
             
               Eastern
               Chaldeans
            
             ,
             which
             he
             fetcheth
             from
             the
             signification
             of
             the
             word
             ;
             several
             of
             their
             books
             are
             extant
             saith
             Scaliger
             ,
             among
             the
             Arabians
             ,
             but
             none
             of
             them
             are
             yet
             discovered
             to
             the
             European
             world
             .
             Salmasius
             thinks
             these
             Zabii
             were
             the
             Chaldeans
             inhabiting
             Mesopotamia
             ,
             to
             which
             it
             is
             very
             consonant
             which
             Maimonides
             saith
             ,
             that
             
               Abraham
               had
               his
               education
               among
               them
               .
               Said
               Batricides
            
             cited
             by
             Mr.
             
               Selden
               ,
               attributes
               the
               original
               of
               their
            
             
             
               religion
               to
               the
               time
               of
            
             Nahor
             ,
             
               and
               to
            
             Zaradchath
             
               the
               Persian
               as
               the
               Author
               of
               it
               ,
            
             who
             is
             conceived
             to
             be
             the
             same
             with
             Zoroaster
             ,
             who
             in
             all
             probability
             is
             the
             same
             with
             the
             Zertoost
             of
             the
             Persecs
             ,
             a
             Sect
             of
             the
             antient
             Persians
             living
             now
             among
             the
             Banyans
             in
             the
             Indyes
             .
             These
             give
             a
             more
             full
             and
             exact
             account
             concerning
             the
             
               original
               ,
               birth
               ,
               education
            
             ,
             and
             Enthusiasmes
             ,
             or
             Revelations
             of
             their
             Zertoost
             then
             any
             we
             meet
             with
             in
             any
             
               Greek
               historians
            
             ;
             three
             books
             they
             tell
             us
             of
             which
             Zertoost
             received
             by
             Revelation
             ,
             or
             rather
             one
             book
             ,
             consisting
             of
             three
             
               several
               tracts
            
             ,
             whereof
             the
             first
             
             was
             concerning
             
               judicial
               Astrology
            
             ,
             which
             they
             call
             Astoodeger
             ;
             the
             second
             concerning
             Physick
             or
             the
             knowledge
             of
             
               natural
               things
            
             ;
             the
             third
             was
             called
             Zertoost
             from
             the
             bringer
             of
             it
             containing
             their
             religious
             rites
             ;
             the
             first
             was
             committed
             to
             the
             Iesopps
             or
             Magies
             ,
             the
             second
             to
             Physicians
             ,
             the
             third
             to
             the
             Darooes
             or
             Church-men
             ,
             wherein
             are
             contained
             the
             several
             precepts
             of
             their
             Law
             ;
             we
             have
             likewise
             the
             rites
             and
             customs
             of
             these
             Persees
             in
             their
             worship
             of
             fire
             ,
             with
             many
             other
             particular
             rites
             of
             theirs
             published
             sometime
             since
             by
             one
             Mr.
             Lord
             ,
             who
             was
             a
             long
             time
             resident
             among
             them
             at
             Surrat
             ;
             by
             which
             we
             may
             not
             only
             understand
             much
             of
             the
             religion
             of
             the
             antient
             Persians
             ,
             but
             if
             I
             mistake
             not
             ,
             somewhat
             of
             the
             Zabii
             too
             .
             My
             reasons
             are
             ,
             because
             the
             antient
             Zaradcha
             or
             Zoroaster
             is
             by
             
               Said
               Batricides
            
             made
             the
             Author
             of
             the
             Zabii
             as
             we
             have
             seen
             already
             ,
             who
             was
             undoubtedly
             the
             founder
             of
             the
             
               Persian
               worship
            
             ,
             or
             rather
             a
             promoter
             of
             it
             among
             the
             Persians
             ;
             For
             
               Ammianus
               Marcellinus
            
             tells
             us
             that
             he
             was
             instructed
             in
             the
             rites
             of
             the
             
             Chaldeans
             which
             he
             added
             to
             the
             
               Persian
               rites
            
             ;
             besides
             ,
             their
             agreement
             in
             the
             chief
             point
             of
             Idolatry
             ,
             the
             worship
             of
             the
             Sun
             ,
             and
             consequently
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               Symbol
               of
               the
               Sun
            
             ,
             the
             
               eternal
               fire
            
             ,
             is
             evident
             ;
             which
             as
             far
             as
             we
             can
             learn
             ,
             was
             the
             great
             and
             most
             early
             Idolatry
             of
             the
             Eastern
             Countries
             ;
             and
             further
             we
             finde
             God
             in
             Leviticus
             26.
             30.
             threatning
             to
             destroy
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               their
               Images
               of
               the
               Sun
            
             ,
             some
             render
             it
             ;
             but
             most
             probably
             by
             that
             word
             is
             meant
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               hearths
            
             where
             they
             kept
             their
             perpetual
             fire
             ,
             for
             those
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             is
             used
             both
             for
             the
             
               Sun
               and
               Fire
            
             .
             
             Now
             hence
             it
             appears
             that
             this
             Idolatry
             was
             in
             use
             among
             the
             Nations
             about
             Palaestine
             ;
             else
             there
             had
             been
             no
             need
             of
             so
             severe
             a
             threatning
             against
             it
             ,
             and
             therefore
             most
             probably
             the
             rites
             of
             the
             Zabii
             (
             which
             must
             help
             us
             to
             explain
             the
             reasons
             of
             some
             particular
             positive
             precepts
             in
             the
             Levitical
             Law
             relating
             to
             Idolatry
             )
             are
             the
             same
             with
             the
             rites
             of
             the
             Chaldeans
             and
             Persians
             ,
             who
             all
             agreed
             in
             this
             worship
             of
             the
             Sun
             and
             Fire
             ;
             which
             may
             be
             yet
             more
             probable
             from
             what
             Maimonides
             saith
             of
             them
             ,
             that
             
               Gens
               Zabaea
               erat
               gens
               quae
               implevit
               totum
               orbem
            
             ;
             it
             could
             not
             be
             then
             any
             obscure
             Nation
             ,
             but
             such
             as
             had
             the
             largest
             spread
             in
             the
             
             
               Eastern
               Countries
            
             ,
             which
             could
             be
             no
             other
             then
             the
             antient
             Chaldeans
             from
             whom
             the
             Persians
             derived
             their
             worship
             .
             It
             may
             not
             seen
             altogether
             improbable
             that
             Balaam
             the
             famous
             Southsayer
             was
             one
             of
             these
             Zabii
             ,
             especially
             if
             according
             to
             Salmasius
             his
             judgement
             they
             inhabited
             Mesopotamia
             ;
             for
             Balaams
             Country
             seems
             to
             be
             there
             :
             for
             it
             is
             said
             ,
             Numb
             .
             22.
             5.
             
               that
               he
               dwelt
               in
               Pethor
               by
               the
               river
               ,
            
             i.
             e.
             saith
             the
             
               Chal●ee
               Paraphrast
               ,
               in
               Peor
               of
               Syria
               by
               Euphrates
               ,
            
             which
             in
             Scripture
             is
             called
             
               the
               river
            
             ,
             Esay
             8.
             7.
             
             But
             from
             this
             great
             obscurity
             as
             to
             the
             history
             of
             so
             ancient
             and
             so
             large
             a
             people
             as
             these
             Zabii
             are
             supposed
             to
             be
             ,
             we
             have
             a
             further
             evidence
             to
             our
             purpose
             of
             the
             defectiveness
             and
             insufficiency
             of
             the
             Eastern
             histories
             as
             to
             the
             giving
             any
             full
             account
             of
             themselves
             and
             their
             own
             original
             .
          
           
             We
             are
             to●d
             indeed
             by
             some
             ,
             that
             Nabonasser
             did
             burn
             
             and
             destroy
             all
             the
             antient
             records
             of
             the
             Chaldeans
             which
             they
             had
             diligently
             preserved
             amongst
             them
             before
             ,
             on
             purpose
             to
             raise
             the
             greater
             reputation
             to
             himself
             ,
             and
             blot
             out
             the
             memory
             of
             his
             usurpation
             ,
             by
             burning
             the
             records
             of
             all
             their
             own
             
               antient
               Kings
            
             .
             Which
             is
             a
             conceit
             I
             suppose
             hath
             no
             other
             ground
             then
             that
             the
             famous
             Aera
             so
             much
             celebrated
             by
             Astronomers
             and
             others
             ,
             did
             bear
             the
             name
             of
             Nabonasser
             .
             Which
             (
             if
             we
             should
             be
             so
             greedy
             of
             all
             empty
             conjectures
             which
             tend
             to
             our
             purpose
             as
             to
             take
             them
             for
             truths
             )
             would
             be
             a
             very
             strong
             evidence
             of
             the
             falshood
             and
             vanity
             of
             the
             Chaldeans
             in
             their
             great
             pretences
             to
             antiquity
             .
             But
             as
             the
             case
             stands
             in
             reference
             to
             their
             history
             we
             finde
             more
             evidence
             from
             Scripture
             to
             assert
             their
             
               just
               antiquity
            
             ,
             then
             ever
             they
             are
             able
             to
             produce
             out
             of
             any
             
               undoubted
               records
            
             of
             their
             own
             .
             Which
             yet
             hath
             been
             endeavoured
             by
             an
             Author
             both
             of
             some
             credit
             and
             antiquity
             ,
             the
             true
             Berosus
             ,
             not
             the
             counterfeit
             of
             Annius
             ,
             whose
             vizard
             we
             shall
             have
             occasion
             to
             pull
             off
             afterwards
             .
             This
             Berosus
             was
             as
             Iosephus
             and
             Tatianus
             assure
             us
             ,
             
               a
               Priest
               of
            
             Belus
             
               and
               a
            
             Babylonian
             
             
               born
               ,
               but
               afterwards
               flourished
               in
               the
               isle
               of
            
             Co
             ,
             
               and
               was
               the
               first
               who
               brought
               the
            
             Chaldean
             
               Astrology
               in
               request
               among
               the
               Greeks
            
             ;
             in
             honour
             to
             whose
             name
             and
             
               memory
               ,
               the
               Athenians
            
             (
             who
             were
             never
             backward
             in
             applauding
             those
             who
             brought
             them
             the
             greatest
             news
             ,
             especially
             i
             
             suitable
             to
             their
             former
             
               superstition
               )
               erected
               a
               statue
               for
               him
               with
               a
               guilded
               tongue
               .
            
             A
             good
             emblem
             of
             his
             history
             which
             made
             a
             fair
             and
             
               specious
               shew
            
             ,
             but
             was
             not
             that
             within
             ,
             which
             it
             pretended
             to
             be
             :
             especially
             where
             he
             pretends
             to
             give
             an
             account
             of
             the
             most
             
               antient
               times
            
             ,
             and
             reckons
             up
             his
             two
             
               Dynastyes
               before
               the
               time
               of
            
             Belus
             :
             but
             of
             them
             afterwards
             .
             It
             cannot
             be
             denyed
             but
             some
             fragments
             of
             his
             history
             which
             have
             
               been
               preserved
            
             from
             ruine
             by
             the
             care
             and
             industry
             of
             
               Iosephus
               ,
               Tatianus
               ,
               Eusebius
            
             and
             others
             ,
             have
             been
             very
             useful
             ,
             not
             only
             for
             proving
             the
             truth
             of
             the
             history
             of
             Scripture
             to
             the
             heathens
             ;
             but
             also
             for
             illustrating
             some
             passages
             concerning
             the
             
               Babylonian
               Empire
            
             :
             as
             making
             Nabopolasser
             the
             Father
             of
             Nebucadonosor
             ,
             of
             which
             Scaliger
             hath
             fully
             
             spoken
             in
             his
             notes
             upon
             his
             fragments
             .
          
           
             Far
             be
             it
             from
             me
             to
             derogate
             any
             thing
             even
             from
             
               prophane
               histories
            
             ,
             where
             they
             do
             not
             enterfere
             with
             the
             Sacred
             
             history
             of
             Scripture
             ;
             and
             it
             is
             certainly
             the
             best
             improvement
             of
             these
             to
             make
             them
             
               draw
               water
            
             to
             the
             Sanctuary
             ,
             and
             to
             serve
             as
             smaller
             Stars
             to
             conduct
             us
             in
             our
             way
             ,
             when
             we
             cannot
             enjoy
             the
             benefit
             of
             that
             greater
             light
             of
             
               Sacred
               history
            
             .
             But
             that
             which
             I
             impeach
             these
             
               prophane
               histories
            
             of
             ,
             is
             only
             an
             insufficiency
             as
             to
             that
             account
             of
             
               antient
               times
            
             ,
             wherein
             they
             are
             so
             far
             from
             giving
             light
             to
             
               Sacred
               records
            
             ,
             that
             the
             design
             of
             setting
             of
             them
             up
             seems
             to
             be
             for
             casting
             a
             cloud
             upon
             them
             .
             Which
             may
             seem
             somewhat
             the
             more
             probable
             in
             that
             those
             
               monstrous
               accounts
            
             of
             the
             Aegyptian
             and
             
               Chaldean
               Dynastyes
            
             did
             never
             publickly
             appear
             in
             the
             world
             in
             the
             Greek
             tongue
             ,
             till
             the
             time
             that
             our
             
               Sacred
               records
            
             were
             translated
             into
             Greek
             at
             Alexandria
             .
             For
             till
             that
             time
             when
             this
             
               authentick
               history
            
             of
             the
             world
             was
             drawn
             forth
             from
             its
             privacy
             and
             retirement
             ,
             (
             being
             as
             it
             were
             lookt
             up
             before
             among
             the
             Israelites
             at
             Iudea
             )
             into
             the
             publick
             notice
             of
             
               the
               world
            
             about
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ,
             these
             vain
             pretenders
             to
             antiquity
             thought
             not
             themselves
             so
             much
             concerned
             to
             stand
             up
             for
             the
             credit
             of
             their
             own
             Nations
             .
             For
             till
             that
             time
             the
             
               onedulous
               world
            
             not
             being
             acquainted
             with
             any
             certain
             report
             of
             the
             creation
             and
             propagation
             of
             the
             world
             ,
             was
             apt
             to
             swallow
             any
             thing
             that
             was
             given
             forth
             by
             those
             who
             were
             had
             in
             so
             great
             
             esteem
             as
             the
             Chaldean
             and
             
               Aegyptian
               Priests
            
             were
             :
             Because
             it
             was
             supposed
             that
             those
             persons
             who
             were
             freed
             from
             other
             avocations
             ,
             had
             more
             leasure
             to
             inquire
             into
             these
             things
             ,
             and
             because
             of
             their
             mysterious
             hiding
             what
             they
             had
             from
             the
             vulgar
             ,
             were
             presumed
             to
             have
             a
             great
             deal
             more
             then
             they
             had
             .
             But
             now
             when
             the
             Sun
             of
             righteousness
             was
             approaching
             this
             Horizon
             of
             the
             world
             ,
             and
             in
             order
             to
             that
             the
             
               Sacred
               history
            
             like
             the
             day-star
             was
             to
             give
             the
             
               world
               notice
            
             of
             it
             ,
             by
             which
             the
             former
             shadows
             and
             mists
             began
             to
             fly
             away
             ,
             it
             concerned
             all
             those
             whose
             interest
             lay
             in
             the
             former
             ignorance
             of
             mankind
             ,
             as
             much
             as
             they
             could
             to
             raise
             all
             their
             
               ignes
               fatui
            
             and
             whatever
             might
             tend
             to
             obscure
             that
             
               approaching
               light
            
             by
             invalidating
             the
             credit
             of
             that
             which
             came
             to
             bespeak
             its
             acceptance
             .
          
           
             It
             is
             very
             observable
             to
             consider
             what
             gradations
             and
             steps
             there
             were
             in
             the
             world
             to
             the
             appearance
             of
             that
             
               grand
               light
            
             
             which
             came
             down
             from
             heaven
             to
             direct
             us
             in
             our
             way
             thither
             ;
             how
             the
             world
             not
             long
             before
             was
             awakened
             into
             a
             greater
             inquisitiveness
             then
             ever
             before
             ,
             how
             knowledge
             grew
             into
             repute
             ,
             and
             what
             
               methods
               divine
               providence
            
             used
             to
             give
             the
             
               inquisitive
               world
            
             a
             taste
             of
             Truth
             at
             present
             to
             stay
             their
             stomacks
             ,
             and
             prepare
             them
             for
             that
             further
             discovery
             of
             it
             afterwards
             .
             In
             order
             to
             this
             that
             Nation
             of
             the
             Iews
             which
             was
             
               an
               inclosed
               garden
            
             before
             ,
             was
             now
             
               thrown
               open
            
             ,
             and
             many
             of
             the
             plants
             removed
             and
             set
             in
             forraign
             Countries
             ,
             not
             only
             in
             Babylon
             (
             where
             even
             after
             their
             return
             were
             left
             three
             famous
             Schools
             of
             
               learning
               ,
               Sora
               ,
               Pombeditha
            
             ,
             and
             Neharda
             )
             but
             in
             Aegypt
             too
             ,
             where
             multitudes
             of
             them
             by
             Alexanders
             favour
             were
             setled
             at
             Alexandria
             ,
             where
             they
             had
             opportunity
             to
             season
             those
             two
             great
             fountains
             ,
             whence
             the
             current
             of
             knowledge
             ran
             into
             the
             rest
             of
             the
             world
             .
             And
             now
             it
             was
             not
             in
             Iewry
             only
             
               that
               God
               was
               known
            
             ,
             but
             he
             
               whose
               name
               was
               great
               in
            
             Israel
             ,
             did
             make
             way
             for
             the
             knowledge
             of
             himself
             among
             all
             the
             Nations
             of
             the
             earth
             .
             And
             that
             allwise
             God
             who
             directed
             the
             
               Magi
               by
               a
               star
               to
               Christ
            
             making
             use
             of
             their
             former
             skill
             in
             Astronomy
             to
             take
             notice
             of
             that
             star
             which
             came
             now
             on
             a
             peculiar
             errand
             to
             them
             to
             lead
             them
             to
             their
             Saviour
             (
             The
             great
             God
             condescending
             so
             far
             to
             mankind
             ,
             as
             to
             take
             advantage
             
             of
             particular
             inclinations
             ,
             and
             to
             accommodate
             himself
             to
             them
             ,
             for
             which
             purpose
             it
             is
             very
             observable
             that
             he
             appeared
             in
             another
             way
             to
             the
             Wisemen
             then
             to
             the
             
               poor
               Shepherds
            
             )
             the
             same
             God
             made
             use
             of
             the
             curiosity
             and
             inquisitiveness
             after
             knowledge
             which
             was
             in
             
               Ptolomaeus
               Philadelphus
            
             
             (
             which
             he
             is
             so
             much
             applauded
             for
             by
             Athenaeus
             and
             others
             )
             to
             bring
             to
             light
             the
             most
             advantageous
             knowleage
             which
             the
             world
             ever
             had
             before
             the
             coming
             of
             Christ
             
               in
               the
               slesh
            
             .
             And
             that
             great
             Library
             of
             his
             erecting
             at
             Alexandria
             did
             never
             deserve
             that
             title
             till
             it
             had
             lodged
             those
             
               Sacred
               records
            
             ,
             and
             then
             it
             did
             far
             better
             then
             the
             old
             one
             of
             Osymanduas
             ,
             of
             which
             Historians
             tells
             us
             this
             was
             the
             Inscription
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               shop
               of
               the
               souls
               Physick
               .
            
          
           
             But
             this
             being
             a
             matter
             of
             so
             much
             concernment
             in
             order
             to
             our
             better
             understanding
             the
             original
             of
             these
             
               vast
               accounts
            
             
             of
             time
             among
             the
             Chaldaeans
             and
             Aegyptians
             ,
             and
             a
             subject
             not
             yet
             touched
             by
             any
             ,
             we
             shall
             a
             little
             further
             improve
             the
             probability
             of
             it
             ,
             by
             taking
             a
             more
             particular
             account
             of
             the
             time
             when
             the
             Scriptures
             were
             first
             translated
             ,
             and
             the
             occasion
             might
             thereby
             be
             given
             to
             these
             
               Aegyptians
               &
               Chaldaeans
            
             to
             produce
             their
             
               fabulous
               account
            
             into
             the
             view
             of
             the
             world
             .
             Whether
             the
             Scriptures
             had
             been
             ever
             before
             translated
             into
             the
             
               Greek
               language
            
             ,
             (
             though
             it
             be
             asserted
             by
             some
             antient
             writers
             of
             the
             
               Church
               ,
            
             )
             is
             very
             questionable
             ,
             chiefly
             upon
             this
             account
             ,
             that
             a
             sufficient
             reason
             cannot
             be
             assigned
             of
             undertaking
             a
             new
             translation
             at
             Alexandria
             if
             there
             had
             been
             any
             extant
             before
             .
             Especially
             if
             all
             those
             circumstances
             of
             that
             translation
             be
             true
             which
             are
             commonly
             received
             and
             delivered
             down
             to
             us
             with
             almost
             an
             
               unanimous
               consent
            
             of
             the
             persons
             who
             had
             greater
             advantages
             of
             knowing
             the
             certainty
             of
             such
             things
             ,
             then
             we
             can
             have
             at
             this
             great
             distance
             of
             time
             .
             And
             therefore
             certainly
             every
             petty
             conjecture
             of
             some
             modern
             though
             learned
             men
             ,
             ought
             not
             to
             bear
             sway
             against
             so
             unanimous
             a
             tradition
             in
             a
             matter
             of
             fact
             ,
             which
             cannot
             be
             capable
             of
             being
             proved
             but
             by
             the
             testimony
             of
             former
             ages
             .
             And
             it
             is
             somewhat
             strange
             that
             the
             single
             testimony
             of
             one
             Hermippus
             in
             
               Diogenes
               Laertius
            
             (
             whose
             age
             and
             authority
             is
             somewhat
             
             doubtful
             )
             concerning
             only
             one
             particular
             referring
             to
             
             
               Demetrius
               Phalcrous
            
             ,
             should
             be
             thought
             of
             force
             enough
             among
             persons
             of
             judgement
             as
             well
             as
             learning
             ,
             to
             infringe
             the
             credibility
             of
             the
             whole
             story
             delivered
             with
             so
             much
             consent
             ,
             not
             only
             by
             Christian
             ,
             but
             
               Iewish
               writers
            
             ;
             the
             testimony
             of
             one
             of
             which
             (
             every
             whit
             as
             considerable
             as
             
             Hermippus
             )
             viz.
             
               Aristobulus
               Iudaeus
            
             a
             
               Peripatetical
               Philosopher
            
             in
             an
             Epistle
             to
             
               Ptolomy
               Philometor
            
             doth
             plainly
             assert
             that
             which
             was
             so
             much
             questioned
             ,
             concerning
             
               Demetrius
               Phalereus
            
             .
          
           
             But
             whatever
             the
             truth
             of
             all
             the
             particular
             circumstances
             
             be
             ,
             which
             I
             here
             enquire
             not
             after
             ,
             nor
             the
             authority
             of
             that
             Aristeus
             from
             whom
             the
             story
             is
             received
             ,
             nor
             whether
             this
             translation
             was
             made
             by
             Iews
             sent
             out
             of
             Iudea
             ,
             or
             by
             Iews
             residing
             at
             Alexandria
             ,
             it
             sufficeth
             for
             our
             purpose
             that
             this
             translation
             was
             made
             before
             either
             the
             
               Chaldaean
               Dynasties
            
             of
             B●rosus
             ,
             or
             the
             Aegyptian
             of
             Manetho
             were
             published
             to
             the
             World.
             In
             order
             to
             which
             it
             is
             necessary
             to
             shew
             in
             what
             time
             this
             translation
             was
             effected
             ;
             and
             herein
             that
             channel
             of
             tradition
             which
             conveyes
             the
             truth
             of
             the
             thing
             in
             one
             certain
             
               course
               ,
               runs
            
             not
             with
             so
             even
             a
             stream
             concerning
             the
             exact
             time
             of
             it
             ;
             all
             indeed
             agree
             that
             it
             was
             about
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ,
             but
             in
             what
             years
             of
             his
             raign
             ,
             is
             very
             dubious
             .
             
               Ioseph
               Scaliger
            
             who
             hath
             troubled
             
             
               the
               waters
            
             so
             much
             concerning
             the
             particular
             circumstances
             of
             this
             translation
             ,
             yet
             fully
             agrees
             that
             it
             was
             done
             in
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ;
             only
             he
             contends
             with
             Africanus
             that
             it
             should
             be
             done
             in
             the
             132.
             
             Olympiad
             which
             is
             in
             the
             33.
             year
             of
             
               Ptolomaeus
               Philadelphus
            
             ;
             but
             Eusebius
             and
             Ierom
             place
             it
             in
             the
             very
             beginning
             of
             his
             raign
             ,
             which
             I
             think
             is
             far
             more
             probable
             ,
             and
             that
             in
             the
             time
             when
             
               Ptolomaeus
               Philadelphus
            
             raigned
             with
             his
             
               Father
               Ptolomaeus
               Lagi
            
             :
             for
             so
             it
             is
             most
             certain
             he
             did
             for
             
               two
               years
            
             before
             his
             Fathers
             death
             .
             By
             which
             means
             the
             great
             difficulty
             of
             Scaliger
             concerning
             
               Demetrius
               Phalereus
            
             is
             quite
             taken
             off
             ;
             for
             Hermippus
             speaks
             nothing
             of
             Demetrius
             his
             being
             out
             of
             favour
             with
             Philadelphus
             ,
             during
             his
             Fathers
             
             life
             ,
             but
             that
             upon
             his
             
               fathers
               death
            
             ,
             he
             was
             banished
             by
             him
             ,
             and
             dyed
             in
             his
             banishment
             ;
             so
             that
             Demetrius
             might
             have
             the
             oversight
             of
             the
             Library
             at
             Alexandria
             and
             be
             the
             
             main
             instrument
             of
             promoting
             this
             translation
             ,
             and
             yet
             those
             things
             be
             after
             true
             which
             Hermippus
             speaks
             ,
             viz.
             when
             
               Ptolomaeus
               Lagi
            
             or
             Soter
             was
             now
             dead
             .
             For
             it
             stands
             not
             to
             reason
             that
             during
             his
             Fathers
             life
             Philadelphus
             should
             discover
             his
             displeasure
             against
             Demetrius
             ,
             it
             being
             conceived
             upon
             the
             advice
             given
             to
             his
             Father
             for
             preserring
             the
             sons
             of
             Arsinoe
             to
             the
             Crown
             before
             the
             son
             of
             Berenice
             .
             Most
             likely
             therefore
             it
             is
             that
             this
             translation
             might
             be
             begun
             by
             the
             means
             of
             
               Demetrius
               Phalereus
            
             in
             the
             time
             of
             Philadelphus
             his
             raigning
             with
             his
             Father
             ,
             but
             it
             may
             be
             not
             finished
             till
             after
             the
             death
             of
             Soter
             when
             Philadelphus
             raigned
             alone
             .
             And
             by
             this
             now
             we
             can
             perfectly
             reconcile
             that
             difference
             which
             is
             among
             the
             Fathers
             concerning
             the
             time
             when
             this
             translation
             was
             made
             .
             For
             Irenaeus
             attributes
             it
             to
             the
             time
             of
             
               Ptolomaeus
               Lagi
               .
               Clemens
               Alexandrinus
            
             questions
             whether
             in
             the
             time
             of
             Lagi
             or
             Philadelphus
             ;
             the
             rest
             of
             the
             Chorus
             carry
             it
             for
             Philadelphus
             ;
             but
             the
             words
             of
             Anatolius
             in
             Eusebius
             cast
             it
             fully
             for
             both
             ;
             for
             there
             speaking
             of
             Aristobulus
             ,
             he
             saith
             
               he
               was
               one
               of
               the
               seventy
               who
               interpreted
               the
               Scriptures
            
             
             to
             Ptolomaeus
             Philadelphus
             
               and
               his
               Father
               ,
               and
               dedicated
               his
               Commentaries
               upon
               the
               Law
               to
               both
               those
               Kings
               .
               Haec
               sane
               omnem
               scrupulum
               eximunt
               ,
            
             saith
             Vossius
             upon
             producing
             this
             testimony
             ,
             
               this
               puts
               it
               out
               of
               all
               doubt
            
             ;
             and
             to
             the
             same
             
             purpose
             speaks
             the
             learned
             
               Iesuite
               Petavius
            
             in
             his
             notes
             on
             Epiphanius
             .
          
           
             Having
             thus
             far
             cleared
             the
             time
             when
             the
             Translation
             of
             the
             Scriptures
             into
             Greck
             was
             made
             ,
             we
             shall
             find
             our
             conjecture
             much
             strengthened
             ,
             by
             comparing
             this
             with
             the
             age
             of
             the
             fore-mentioned
             
               Historians
               ,
               Manetho
            
             and
             
               Berosus
               .
               Manetho
            
             we
             have
             already
             made
             appear
             to
             have
             lived
             in
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ,
             and
             that
             ,
             saith
             Vossius
             ,
             after
             the
             death
             of
             Soter
             .
             It
             is
             evident
             from
             what
             remains
             of
             him
             in
             Eusebius
             his
             Chronica
             ,
             that
             he
             not
             only
             flourished
             in
             the
             time
             of
             Philadelphus
             ,
             but
             writ
             his
             history
             at
             the
             special
             command
             of
             Philadelphus
             ,
             as
             manifestly
             appears
             by
             the
             
               remaining
               Epistle
            
             of
             Manetho
             to
             him
             ,
             still
             extant
             in
             Eusebius
             .
             This
             command
             of
             Philadelphus
             might
             very
             
             probably
             be
             occasioned
             upon
             the
             view
             of
             that
             account
             ,
             which
             
             the
             
               Holy
               Scriptures
            
             ,
             being
             then
             translated
             into
             Greek
             ,
             did
             give
             of
             the
             world
             ,
             and
             the
             propagation
             of
             mankind
             ;
             upon
             which
             ,
             we
             cannot
             imagine
             but
             so
             inquisitive
             a
             person
             as
             Philadelphus
             was
             ,
             would
             be
             very
             earnest
             to
             have
             his
             curiosity
             satisfied
             ,
             as
             to
             what
             the
             
               Aegyptian
               Priests
            
             (
             who
             had
             boasted
             so
             much
             of
             antiquity
             )
             could
             produce
             to
             confront
             with
             the
             Scriptures
             .
             Whereupon
             the
             task
             was
             undertaken
             by
             this
             
               Manetho
               ,
               High-Priest
               of
               Heliopolis
            
             ,
             whereby
             those
             things
             which
             the
             
               Aegyptian
               Priests
            
             had
             to
             that
             time
             kept
             secret
             in
             their
             Cloysters
             ,
             were
             now
             divulged
             and
             exposed
             to
             the
             judgement
             of
             the
             
               learned
               world
            
             ;
             but
             what
             satisfaction
             they
             were
             able
             to
             give
             inquisitive
             minds
             ,
             as
             to
             the
             main
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               matter
               enquired
               after
            
             ,
             may
             partly
             appear
             by
             what
             hath
             been
             said
             of
             Manetho
             already
             ,
             and
             by
             what
             shall
             be
             spoken
             of
             his
             Dynastyes
             afterwards
             .
          
           
             But
             all
             this
             will
             not
             perswade
             Kircher
             ;
             for
             ,
             whatever
             Scaliger
             ,
             nay
             ,
             what
             Manetho
             himself
             says
             to
             the
             coutrary
             ,
             he
             ,
             with
             the
             confidence
             and
             learning
             of
             a
             Iesuite
             ,
             affirms
             ,
             that
             this
             Manetho
             is
             elder
             then
             Alexander
             the
             great
             .
             For
             these
             are
             his
             words
             ,
             
               Frequens
               apud
               priscos
               historicos
               Dynaestiarum
               Aegyptiacarum
               fit
               mentio
               ,
               quarum
               tamen
               alium
            
             
             
               authorem
               non
               habemus
               nisi
               Manethonem
               Sebennytam
               ,
               Sacerdotem
               Aegyptium
               ,
               quem
               ante
               tempor
               a
               Alexandri
               ,
               quicquid
               dicat
               Scaliger
               ,
               in
               Aegypto
               floruisse
               comperio
               .
            
             Certainly
             some
             more
             then
             ordinary
             evidence
             may
             be
             expected
             after
             so
             confident
             an
             affirmation
             ;
             but
             whatever
             that
             person
             be
             in
             other
             undertakings
             ,
             he
             is
             as
             unhappy
             a
             person
             in
             Philology
             ,
             as
             any
             that
             have
             pretended
             so
             much
             acquaintance
             with
             it
             .
             One
             would
             think
             ,
             he
             that
             had
             been
             
               twenty
               years
            
             ,
             as
             he
             tells
             us
             himself
             ,
             courting
             the
             
               Aegyptian
               Mysteries
            
             for
             compassing
             his
             Oedipus
             ,
             should
             have
             found
             some
             better
             arguments
             to
             prove
             an
             assertion
             of
             this
             nature
             ,
             then
             meerly
             the
             testimony
             of
             Iosephus
             ,
             the
             
               Hebrew
               book
               Iuchasin
            
             ,
             and
             some
             
               Arabick
               Writers
            
             ,
             not
             one
             of
             all
             which
             do
             mention
             the
             thing
             they
             are
             brought
             for
             ,
             
               viz.
               that
            
             Manetho
             
               was
               elder
               then
            
             Alexander
             .
             All
             the
             business
             is
             ,
             they
             quote
             him
             as
             an
             
               ancient
               Writer
            
             ;
             but
             what
             then
             ?
             The
             Author
             of
             the
             Book
             Iuchasim
             was
             
               Abraham
               Zacuth
            
             a
             Iew
             of
             Salamancha
             ,
             who
             writ
             in
             the
             year
             of
             our
             Lord
             1502.
             and
             this
             book
             was
             first
             
             printed
             at
             Constantinople
             ,
             1556.
             
             Might
             not
             this
             man
             then
             well
             mention
             Manetho
             as
             an
             ancient
             Writer
             ,
             if
             he
             flourished
             above
             1600
             years
             before
             him
             ,
             in
             the
             time
             of
             
               Ptolomaeus
               Philadelphus
            
             ?
             And
             what
             if
             some
             Arabick
             Writers
             mention
             him
             ?
             are
             they
             of
             so
             great
             antiquity
             and
             credit
             themselves
             ,
             that
             it
             is
             an
             evidence
             Manetho
             lived
             in
             Alexanders
             time
             to
             be
             praised
             by
             them
             ?
             It
             would
             be
             well
             if
             Kircber
             ,
             and
             other
             
               learned
               men
            
             ,
             who
             think
             the
             world
             is
             grown
             to
             so
             great
             stupidity
             ,
             as
             to
             believe
             every
             thing
             to
             be
             a
             Iewel
             which
             is
             
               far
               fetched
            
             ,
             would
             first
             assert
             and
             vindicate
             the
             antiquity
             and
             fidelity
             of
             their
             Arabick
             Authors
             ,
             such
             as
             
               Gelaldinus
               ,
               Abenephi
            
             ,
             and
             many
             others
             ,
             before
             they
             expect
             we
             should
             part
             with
             our
             more
             authentick
             Records
             of
             History
             for
             those
             fabulous
             relations
             which
             they
             are
             so
             full
             fraught
             withall
             .
             Were
             it
             here
             any
             part
             of
             my
             present
             business
             ,
             it
             were
             an
             easie
             matter
             so
             to
             lay
             open
             the
             
               ignorance
               ,
               falsity
            
             ,
             and
             fabulousness
             of
             those
             Arabians
             whom
             that
             Author
             relies
             so
             much
             upon
             ,
             that
             he
             could
             not
             be
             freed
             from
             a
             design
             to
             impose
             upon
             the
             world
             ,
             who
             makes
             use
             of
             their
             Testimony
             in
             matters
             of
             ancient
             times
             without
             a
             Caveat
             .
             I
             know
             none
             fit
             to
             believe
             these
             Arabick
             Writers
             as
             to
             these
             things
             ,
             but
             those
             who
             have
             faith
             enough
             to
             concoct
             the
             Rabbins
             in
             matter
             of
             History
             .
             Of
             whom
             Origen
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Who
             are
             ,
             as
             Grotius
             truly
             
             saith
             ,
             
               pessimi
               historiae
               Magistri
               ;
               nam
               ex
               quo
               patria
               expulsi
               sunt
               ,
               omnis
               apud
               illos
               historia
               crassis
               erroribus
               &
               fabulis
               est
               inquinata
               ,
               quibus
               &
               proinde
               nihil
               credendum
               est
               ,
               nisi
               aliunde
               testes
               accederunt
               .
            
             And
             as
             
               Is.
               Caubason
            
             passeth
             this
             sharp
             ,
             but
             
               due
               censure
            
             upon
             them
             ,
             
               Rabbinis
               ubi
               de
               Lingna
            
             
             
               Hebraica
               agitur
               &
               vocis
               alicujus
               proprietate
               ,
               vel
               aliquo
               Talmudico
               instituto
               ,
               meritò
               à
               Christianis
               tribui
               non
               parum
               ;
               nbi
               verò
               à
               verbis
               venitur
               ad
               res
               ,
               aut
               ad
               historiam
               ,
               vel
               rerum
               antiquarum
               veteris
               populi
               explicationem
               ,
               nisi
               falli
               &
               decipi
               volumus
               ,
               nihil
               admodum
               esse
               illis
               fidei
               habendum
               .
               Sexcentis
               argumentis
               hoc
               facilè
               probarem
               si
               id
               nunc
               agerem
               .
            
             And
             in
             reference
             to
             their
             ancient
             rites
             as
             well
             as
             
               history
               ,
               Ioseph
               Scaliger
            
             hath
             given
             this
             verdict
             of
             them
             ,
             
               Manifesta
               est
               Iudaeorum
               inscitia
               ,
               qui
               cum
               usu
               veterum
               rituum
               ,
               etiam
               corum
            
             
             
               cognitionem
               amiserunt
               ,
               &
               multa
               quae
               ad
               eorum
               sacra
            
             
             
               &
               historiam
               pertinent
               ,
               longè
               meliùs
               nos
               teneamus
               quam
               ipsi
               .
            
             The
             same
             which
             these
             very
             
               learned
               persons
            
             say
             of
             Rabbinical
             ,
             may
             with
             as
             much
             truth
             be
             said
             of
             these
             Arabick
             Writers
             ,
             in
             matters
             of
             
               ancient
               history
            
             ,
             which
             I
             have
             here
             inserted
             ,
             to
             shew
             the
             reason
             why
             I
             have
             thought
             the
             testimony
             of
             either
             of
             these
             two
             sorts
             of
             persons
             so
             inconsiderable
             in
             the
             matter
             of
             our
             future
             discourse
             ;
             which
             being
             historical
             ,
             and
             that
             of
             the
             greatest
             antiquity
             ,
             little
             relief
             is
             to
             be
             expected
             from
             either
             of
             them
             in
             order
             thereto
             .
             But
             to
             return
             to
             Kircher
             .
             It
             is
             freely
             granted
             that
             Iosephus
             ,
             an
             Author
             of
             credit
             and
             age
             ,
             sufficient
             to
             give
             his
             opinion
             in
             this
             case
             ,
             doth
             very
             frequently
             cite
             Manetho
             in
             his
             
               Aegyptian
               History
            
             ;
             particularly
             in
             his
             learned
             Books
             against
             Appion
             ;
             but
             where
             he
             doth
             give
             the
             least
             intimation
             of
             Manetho
             being
             elder
             then
             Alexander
             ,
             I
             am
             yet
             to
             seek
             .
             But
             Kircher
             will
             not
             yet
             leave
             the
             matter
             so
             ,
             but
             undertakes
             to
             give
             an
             account
             of
             the
             mistake
             ;
             which
             is
             ,
             that
             there
             were
             two
             Manetho's
             besides
             ,
             and
             both
             Aegyptians
             ,
             mentioned
             by
             Suidas
             ;
             one
             a
             Mendesian
             ,
             who
             writ
             of
             the
             Preparation
             of
             the
             Aegyptian
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             kind
             of
             perfume
             used
             by
             the
             
               Aegyptian
               Priests
            
             .
             The
             other
             a
             Diospolitan
             ,
             who
             writ
             some
             
               Physiological
               and
               Astronomical
            
             Treatises
             ,
             whose
             works
             he
             hears
             are
             preserved
             in
             the
             Duke
             of
             Florenee
             his
             Librarie
             ;
             and
             this
             was
             he
             (
             saith
             he
             )
             who
             lived
             in
             the
             times
             of
             Augustus
             ,
             whom
             many
             by
             the
             aequivocation
             of
             the
             name
             have
             confounded
             with
             the
             ancient
             Writer
             of
             the
             
               Aegyptian
               Dynastyes
            
             .
             Is
             it
             possible
             so
             learned
             a
             Iesuite
             should
             discover
             so
             little
             judgement
             in
             so
             few
             words
             ?
             For
             first
             ,
             who
             ever
             asserted
             the
             Writer
             of
             the
             Dynastyes
             to
             have
             lived
             in
             the
             time
             of
             Augustus
             ?
             Yet
             secondly
             ,
             if
             that
             Manetho
             whom
             Suidas
             there
             speaks
             of
             ,
             lived
             in
             Augustus
             his
             time
             ,
             according
             to
             Kircher
             ,
             then
             it
             must
             necessarily
             follow
             ,
             that
             the
             Compiler
             of
             the
             Dynastyes
             did
             :
             for
             it
             is
             evident
             to
             any
             one
             that
             looks
             into
             Suidas
             ,
             that
             he
             there
             speaks
             of
             the
             same
             Manetho
             ;
             for
             these
             are
             his
             words
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             Can
             any
             thing
             be
             more
             plain
             then
             that
             he
             here
             speaks
             of
             
               Manetho
               Sebennyta
            
             ,
             who
             was
             the
             Author
             of
             the
             Dynastyes
             ,
             though
             he
             might
             write
             other
             things
             besides
             ,
             of
             which
             Suidas
             there
             
             speaks
             ?
             But
             Kircher
             very
             wisely
             ,
             in
             translating
             Suidas
             his
             words
             ,
             leaves
             out
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             decides
             the
             controversie
             ,
             and
             makes
             it
             clear
             that
             he
             speaks
             of
             the
             same
             Manetho
             ,
             of
             whom
             we
             have
             been
             discoursing
             .
             Thus
             it
             still
             appears
             that
             this
             Manetho
             is
             no
             elder
             then
             the
             time
             of
             
               Ptolomy
               Philadelphus
            
             ,
             which
             was
             the
             thing
             to
             be
             proved
             .
          
           
             Now
             for
             Berosus
             ,
             although
             the
             Chaldeans
             had
             occasion
             
             enough
             given
             them
             before
             this
             time
             ,
             to
             produce
             their
             antiquities
             by
             the
             Iews
             converse
             with
             them
             in
             Babylon
             ;
             yet
             we
             find
             this
             Author
             the
             first
             who
             durst
             adventure
             them
             abroad
             ,
             such
             as
             they
             were
             ,
             in
             Greek
             .
             Now
             that
             this
             Berosus
             published
             his
             history
             after
             the
             time
             mentioned
             ,
             I
             thus
             prove
             .
             
               Tatianus
               Assyrius
            
             tells
             us
             that
             he
             writ
             the
             
               Chaldaick
               history
            
             in
             three
             books
             ,
             and
             dedicated
             them
             to
             Antiochus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             it
             is
             read
             in
             the
             fragment
             of
             Tatianus
             preserved
             in
             Eusebius
             ;
             but
             it
             must
             be
             acknowledged
             that
             in
             the
             Paris
             
             edition
             of
             Tatianus
             ,
             as
             well
             as
             the
             Basil
             ,
             it
             is
             thus
             read
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             here
             it
             relates
             to
             the
             third
             from
             Alexander
             ,
             in
             the
             other
             to
             the
             third
             from
             Seleucus
             ;
             Now
             if
             we
             reckon
             the
             third
             so
             as
             to
             take
             the
             person
             from
             whom
             we
             reckon
             in
             ,
             for
             the
             first
             ,
             according
             to
             the
             reading
             in
             Eusebius
             ,
             it
             falls
             to
             be
             Antiochus
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             according
             to
             the
             other
             reading
             it
             falls
             to
             be
             
               Antiochus
               Soter
            
             ;
             for
             Seleucus
             succeeded
             Alexander
             in
             the
             
               Kingdom
               of
               Syria
               ;
               Antiochus
               Soter
               ,
               Seleucus
               ;
               Antiochus
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Antiochus
               Soter
            
             .
             But
             according
             to
             either
             of
             these
             readings
             ,
             
             our
             purpose
             is
             sufficiently
             proved
             .
             For
             
               Antiochus
               Soter
            
             began
             to
             reign
             in
             Syria
             in
             the
             sixth
             year
             of
             
               Ptol.
               Philadelphus
            
             in
             
               Aegypt
               ;
               Antiochus
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             succeeded
             him
             ,
             in
             the
             22.
             year
             of
             Philadelphus
             ;
             now
             the
             soonest
             that
             the
             history
             of
             Berosus
             could
             come
             forth
             ,
             must
             be
             in
             the
             reign
             of
             
               Antiochus
               Soter
            
             ,
             which
             according
             to
             our
             accounts
             is
             some
             competent
             time
             after
             the
             translation
             of
             the
             Scripture
             into
             Greek
             ;
             but
             if
             it
             were
             not
             till
             the
             time
             of
             Antiochus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             cannot
             but
             imagine
             that
             the
             report
             of
             the
             account
             of
             
               antient
               times
            
             in
             the
             Scriptures
             was
             sufficiently
             divulged
             before
             the
             publishing
             of
             this
             history
             of
             Berosus
             ;
             and
             it
             may
             be
             Berosus
             might
             somewhat
             sooner
             then
             others
             understand
             all
             transactions
             at
             Alexandria
             ,
             
             because
             the
             place
             of
             his
             chief
             residence
             ,
             was
             where
             
               Ptolomy
               Philadelphus
            
             was
             born
             ,
             which
             was
             in
             the
             
               Isle
               of
               Co.
            
             
             But
             Vossius
             goes
             another
             way
             to
             work
             to
             prove
             the
             time
             of
             Berosus
             ,
             which
             is
             this
             .
             He
             quotes
             it
             out
             of
             Pliny
             that
             Berosus
             recorded
             the
             history
             of
             480.
             years
             ,
             which
             ,
             
               saith
               he
            
             ,
             must
             be
             reckoned
             from
             the
             aera
             of
             Nabonasser
             .
             Now
             this
             began
             in
             the
             second
             year
             of
             the
             8.
             
             Olympiad
             ,
             from
             which
             time
             if
             we
             reckon
             480.
             years
             ,
             it
             falls
             upon
             the
             latter
             end
             of
             
               Antiochus
               Soter
            
             ;
             and
             so
             his
             history
             could
             not
             come
             out
             before
             the
             22.
             of
             
               Ptol.
               Philadelphus
            
             ,
             or
             very
             little
             before
             .
             Thus
             we
             have
             made
             it
             evident
             ,
             that
             these
             two
             great
             historians
             are
             younger
             even
             then
             the
             translation
             of
             the
             Bible
             into
             Greck
             ,
             by
             which
             it
             appears
             probable
             that
             they
             were
             provoked
             to
             publish
             their
             
               fabulous
               Dynasties
            
             to
             the
             world
             .
             And
             so
             much
             to
             shew
             the
             insufficiency
             of
             the
             Chaldean
             history
             ,
             as
             to
             the
             account
             of
             antient
             times
             :
             Which
             we
             shall
             conclude
             with
             the
             censure
             of
             Strabo
             a
             grave
             and
             judicious
             Author
             concerning
             the
             antiquities
             of
             the
             
               Persians
               ,
               Medes
            
             ,
             and
             
               Syrians
               ,
               which
            
             ,
             saith
             he
             ,
             
               have
               not
               obtained
               any
               great
               credit
               in
               the
               world
               ,
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               because
               of
               the
               simplicity
               and
               fabulousness
               of
               their
               historians
               .
            
             From
             hence
             we
             see
             then
             that
             there
             is
             no
             great
             credibility
             in
             those
             histories
             which
             are
             impeached
             of
             falshood
             by
             the
             most
             grave
             and
             judicious
             of
             heathen
             writers
             .
          
        
         
           
           
             CHAP.
             IV.
             The
             defect
             of
             the
             Graecian
             History
             .
          
           
             
               
                 That
                 manifested
                 by
                 three
                 evident
                 arguments
                 of
                 it
                 .
              
               1.
               
               
                 The
                 fabulousness
                 of
                 the
                 Poëtical
                 age
                 of
              
               Greece
               .
               
                 The
                 Antiquity
                 of
                 Poetry
                 .
                 Of
              
               Orpheus
               
                 and
                 the
                 antient
                 Poets
                 .
                 Whence
                 the
                 Poëtical
                 Fables
                 borrowed
                 .
                 The
                 advancement
                 of
                 Poetry
                 and
                 Idolatry
                 together
                 in
              
               Greece
               .
               
                 The
                 different
                 censures
                 of
              
               Strabo
               and
               Eratosthenes
               
                 concerning
                 the
                 Poëtical
                 age
                 of
              
               Greece
               ,
               
                 and
                 the
                 reasons
                 of
                 them
              
               .
               2.
               
               
                 The
                 eldest
                 historians
                 of
              
               Greece
               
                 are
                 of
                 suspected
                 credit
                 .
                 Of
              
               Damastes
               ,
               Aristeus
               ,
               
                 and
                 others
                 ;
                 of
                 most
                 of
                 their
                 eldest
                 Historians
                 we
                 have
                 nothing
                 left
                 but
                 their
                 names
                 ,
                 of
                 others
                 only
                 the
                 subjects
                 they
                 treated
                 of
                 ,
                 and
                 some
                 fragments
                 .
              
               3
               
                 Those
                 that
                 are
                 extant
                 either
                 confess
                 their
                 Ignorance
                 of
                 eldest
                 times
                 ,
                 or
                 plainly
                 discover
                 it
                 .
                 Of
                 the
                 first
                 sort
                 are
              
               Thucydides
               and
               Plutarch
               :
               
                 several
                 evidences
                 of
                 the
                 Graecians
                 Ignorance
                 of
                 the
                 true
                 original
                 of
                 Nations
                 .
                 Of
              
               Herodotus
               
                 and
                 his
                 mistakes
                 ,
                 the
                 Greeks
                 ignorance
                 in
                 Geography
                 discovered
                 ,
                 and
                 thence
                 their
                 insufficiency
                 as
                 to
                 an
                 account
                 of
                 antient
                 history
                 .
              
            
          
           
             DEscend
             we
             now
             to
             the
             History
             of
             Greece
             ;
             to
             see
             whether
             the
             Metropolis
             of
             Arts
             and
             Learning
             can
             afford
             
             us
             any
             account
             of
             
               antient
               times
            
             ,
             that
             may
             be
             able
             to
             make
             us
             in
             the
             least
             question
             the
             account
             given
             of
             them
             in
             
               sacred
               Scriptures
            
             .
             We
             have
             already
             manifested
             the
             defect
             of
             Greece
             as
             to
             letters
             and
             
               antient
               records
            
             ,
             but
             yet
             it
             may
             be
             pretended
             that
             her
             Historians
             by
             the
             excellency
             of
             their
             wits
             and
             searching
             abroad
             into
             other
             Nations
             ,
             might
             find
             a
             more
             certain
             account
             of
             
               antient
               times
            
             ,
             then
             other
             Nations
             could
             obtain
             .
             There
             is
             no
             body
             ,
             who
             is
             any
             thing
             acquainted
             with
             the
             Graecian
             humour
             ,
             but
             will
             say
             they
             were
             beholding
             to
             their
             wits
             for
             most
             of
             their
             Histories
             ;
             they
             being
             some
             of
             the
             earlyest
             writers
             of
             Romances
             in
             the
             world
             ,
             if
             all
             
               fabulous
               narrations
            
             may
             bear
             that
             name
             .
             But
             laying
             aside
             at
             present
             all
             their
             
               Poetick
               Mythology
            
             ,
             as
             it
             concerns
             their
             gods
             ,
             (
             which
             
             we
             may
             have
             occasion
             to
             enquire
             into
             afterwards
             )
             we
             now
             examine
             only
             their
             credibility
             ,
             where
             they
             pretend
             to
             be
             most
             historical
             .
             Yet
             how
             far
             they
             are
             from
             meriting
             belief
             even
             in
             these
             things
             ,
             will
             appear
             to
             any
             that
             shall
             consider
             ;
             First
             ,
             
               That
               their
               most
               antient
               writers
               were
               Poetical
               and
               apparently
               fabulous
               .
            
             Secondly
             ,
             
               That
               their
               eldest
               Historians
               are
               of
               suspected
               credit
               even
               among
               themselves
               .
            
             Thirdly
             ,
             
               That
               their
               best
               Historians
               either
               discover
               or
               confess
               abundance
               of
               ignorance
               as
               to
               the
               history
               of
               antient
               times
               .
               First
               ,
               That
               their
               first
               writers
               were
               Poetical
               ,
               and
               apparetnly
               fabulous
               :
               Strabo
            
             undertakes
             to
             prove
             that
             Prose
             is
             only
             an
             imitation
             of
             Poetry
             ,
             and
             so
             Poetry
             must
             needs
             be
             
               first
               written
               .
               For
            
             ,
             saith
             he
             ,
             
               at
               first
               Poetry
               was
               only
               in
               request
               ,
               afterwards
               in
               imitation
               of
               that
               ,
            
             Cadmus
             ,
             Pherecydes
             and
             Hecataeus
             
               writ
               their
               histories
               ,
               observing
               all
               other
               laws
               of
               Poetry
               ,
               but
               only
               the
               measures
               of
               it
               ;
               but
               by
               degrees
               writers
               began
               to
               take
               greater
               liberty
               ,
               and
               so
            
             
             
               brought
               it
               down
               from
               that
               lofty
               strain
               it
               was
               then
               in
               ,
               to
               the
               form
               now
               in
               use
               :
               as
               the
               Comical
               strain
               is
               nothing
               else
               but
               a
               depressing
               the
               sublimer
               style
               of
               Tragidies
               .
            
             This
             he
             proves
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             did
             antiently
             signifie
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             Poems
             were
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Lessons
               fit
               to
               be
               sung
            
             among
             them
             ;
             thence
             ,
             saith
             he
             ,
             is
             the
             original
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             For
             these
             were
             those
             Poëms
             which
             were
             sung
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             when
             they
             
               held
               a
               branch
               of
               laurel
               in
               their
               hands
               ,
            
             as
             Plutarch
             tells
             us
             they
             were
             wont
             to
             do
             
               Homers
               Iliads
            
             ,
             there
             were
             sung
             to
             the
             Harp
             as
             Hesiods
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             besides
             ,
             saith
             
             Strabo
             ,
             that
             Prose
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             argues
             that
             it
             is
             only
             a
             bringing
             down
             of
             the
             higher
             strain
             in
             use
             before
             .
             But
             however
             this
             were
             in
             general
             ,
             as
             to
             the
             Graecians
             ,
             it
             is
             evident
             that
             Poetry
             was
             first
             in
             use
             among
             them
             ;
             for
             in
             their
             
               elder
               times
            
             when
             they
             first
             began
             to
             creep
             out
             of
             Barbarism
             ,
             all
             the
             Philosophie
             and
             instruction
             they
             had
             ,
             was
             from
             their
             Poets
             ,
             and
             was
             all
             couched
             in
             verse
             ;
             which
             Plutarch
             not
             only
             confirms
             ,
             but
             particularly
             instanceth
             in
             
               Orpheus
               ,
               He
               siod
            
             ,
             
             
               Parmenides
               ,
               Xenophanes
               ,
               Empedocles
            
             and
             Thales
             ;
             and
             hence
             
               Horace
               de
               arte
               Poetica
            
             of
             the
             antient
             Poets
             before
             Homer
             ,
             
               
                 —
                 fuit
                 haec
                 sapientia
                 quondam
              
               
                 Publica
                 privatis
                 secernere
                 ,
                 sacra
                 profanis
                 :
              
               
               
                 Concubitu
                 prohibere
                 vago
                 :
                 dare
                 jura
                 marit
                 is
                 :
              
               
                 Oppida
                 moliri
                 :
                 leges
                 incidere
                 ligno
                 .
              
               
                 Sic
                 honor
                 &
                 nomen
                 divinis
                 vatibus
                 at
                 que
              
               
                 Carminibus
                 venit
                 .
              
            
             From
             hence
             as
             Heinsius
             observes
             ,
             the
             Poets
             were
             antiently
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             the
             antient
             speeches
             of
             the
             Philosophers
             
             containing
             matters
             of
             morality
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             which
             many
             are
             mentioned
             in
             their
             lives
             by
             
               Diogenes
               Laertius
            
             ;
             in
             the
             same
             sense
             were
             Carmena
             antiently
             used
             among
             the
             Latines
             for
             precepts
             of
             morality
             ,
             as
             in
             that
             collection
             of
             them
             ,
             which
             goes
             under
             the
             name
             of
             Cato
             ,
             (
             which
             some
             think
             to
             be
             an
             antient
             piece
             ,
             but
             with
             a
             false
             
             inscription
             ,
             but
             Boxhornius
             thinks
             it
             to
             be
             of
             some
             Christians
             doing
             in
             the
             decay
             of
             the
             
               Roman
               Empire
               )
               Si
               Deus
               est
               ●nimus
               ,
               nobis
               ut
               Carmina
               dicunt
               .
               Carmina
               ,
            
             saith
             Heinsius
             ,
             i.
             e.
             
               dicta
               Philosophorum
               ;
               causa
               est
               ,
               quia
               dictailla
               brevia
               ,
               quibus
               sententias
               suas
               de
               Deo
               deque
               reliquis
               includebant
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dieebant
             ,
             i.
             e.
             Carmina
             .
          
           
             When
             Poetry
             came
             first
             into
             request
             among
             the
             Graecians
             ,
             
             is
             somewhat
             uncertain
             ;
             but
             this
             is
             plain
             and
             evident
             that
             the
             intention
             of
             it
             was
             not
             meerly
             for
             instruction
             ,
             but
             as
             Strabo
             expresseth
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               more
               gently
               to
               draw
               the
               people
               on
               to
               Idolatry
               .
            
             For
             as
             he
             saith
             ,
             
               it
               is
               impossible
               to
               perswade
               women
               and
               the
               promiscuous
               multitude
               to
               religion
               by
               meer
               dry
               reason
               or
               Philosophy
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               but
               for
            
             
             this
             ,
             saith
             he
             ,
             
               there
               is
               need
               of
               superstition
               ,
               and
               this
               cannot
               be
               advanced
               without
               some
               fables
               and
               wonders
               .
            
             For
             ,
             saith
             he
             ,
             
               the
               Thunderbolt
               ,
               Shields
               ,
               Tridents
               ,
               Serpents
               ,
               Spears
               attributed
               to
               the
               gods
               are
               meer
               fables
               ,
               and
               so
               is
               all
               the
               antient
               Theology
               ;
               but
               the
               Governours
               of
               the
               Common-wealth
               made
               use
               of
               these
               things
               ,
               the
               better
               to
               awe
               the
               silly
               multitude
               and
               to
               bring
               them
               into
               better
               order
               .
            
             I
             cannot
             tell
             how
             far
             this
             might
             be
             their
             end
             ,
             since
             these
             things
             were
             not
             brought
             in
             so
             much
             by
             the
             several
             Magistrates
             ,
             as
             by
             the
             endeavours
             of
             particular
             men
             ,
             who
             thought
             to
             raise
             up
             their
             own
             esteem
             among
             the
             vulgar
             by
             such
             things
             ,
             and
             were
             imployed
             by
             the
             great
             deceiver
             of
             the
             world
             as
             his
             
               grand
               instruments
            
             to
             advance
             Idolatry
             
             in
             it
             .
             For
             which
             we
             are
             to
             consider
             ,
             that
             although
             there
             were
             gross
             Ignorance
             ,
             and
             consequently
             Superstition
             enough
             in
             Greece
             before
             the
             
               Poetick
               age
            
             of
             it
             ,
             yet
             their
             Superstitions
             and
             
               Idolatrous
               worship
            
             was
             not
             so
             licked
             and
             brought
             into
             form
             ,
             as
             about
             the
             time
             of
             Orpheus
             ,
             from
             whom
             the
             
               Poetick
               age
            
             commenceth
             :
             who
             was
             as
             great
             an
             instrument
             of
             setting
             up
             Idolatry
             ,
             as
             Apollonius
             was
             afterwards
             of
             restoring
             it
             ,
             being
             both
             persons
             of
             the
             highest
             esteem
             and
             veneration
             among
             the
             heathen
             .
             Much
             about
             the
             same
             time
             did
             those
             live
             in
             the
             world
             who
             were
             the
             first
             great
             promoters
             of
             Superstition
             and
             Poetry
             ,
             as
             
               Melampus
               ,
               Musaeus
               ,
               Arion
               ,
               Methymnaeus
               ,
               Amphion
            
             of
             Thebes
             ,
             and
             
               Eumolpus
               Thrax
            
             ,
             none
             of
             whom
             were
             very
             far
             distant
             from
             the
             time
             of
             Orpheus
             .
             Of
             whom
             
               Clemens
               Alexandrinus
            
             thus
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               These
               under
               a
               pretence
               of
               Musick
               and
               Poetry
               corrupting
               the
               lives
               of
               men
               ,
               did
               by
               a
               kind
               of
               artificial
               Magick
               draw
               them
               on
               to
               the
               practice
               of
               Idolatry
               .
            
             For
             the
             novelty
             and
             pleasingness
             of
             Musick
             and
             Poetry
             did
             presently
             insinuate
             its
             self
             into
             the
             minds
             of
             men
             ,
             and
             thereby
             drew
             them
             to
             a
             
               venerable
               esteem
            
             both
             of
             the
             persons
             and
             practises
             of
             those
             who
             were
             the
             Authors
             of
             them
             .
             So
             Conon
             in
             Photius
             tells
             us
             that
             Orpheus
             was
             exceedingly
             
             acceptable
             to
             the
             people
             for
             his
             skill
             in
             Musick
             ,
             which
             the
             Thracians
             and
             Macedonians
             were
             much
             delighted
             with
             :
             From
             which
             arose
             the
             Fable
             of
             his
             
               drawing
               trees
            
             and
             
               wild
               beasts
            
             after
             him
             ,
             because
             his
             Musick
             had
             so
             great
             an
             influence
             upon
             the
             civilizing
             that
             people
             ,
             who
             were
             almost
             grown
             rude
             through
             Ignorance
             and
             Barbarism
             :
             and
             so
             Horace
             explains
             it
             ,
             
               
                 Sylvestres
                 homines
                 sacer
                 ,
                 interpresque
                 D●orum
                 ,
              
               
                 Caedibus
                 &
                 victu
                 foedo
                 deterruit
                 O●pheus
                 ,
              
               
                 Dictus
                 ob
                 hoc
                 lenire
                 Tigres
                 rapidosque
                 Leones
                 .
                 
              
            
             This
             Orpheus
             by
             Mythologists
             is
             usually
             called
             the
             
               son
               of
               Calliope
            
             ,
             but
             may
             with
             better
             reason
             be
             called
             the
             
               father
               of
               the
               whole
               Chorus
            
             of
             the
             Muses
             ,
             then
             the
             son
             of
             one
             of
             them
             ,
             since
             Pindar
             calls
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               Iohn
               Tz●●zes
            
             tells
             
             us
             he
             was
             called
             the
             
               Son
               of
               Calliope
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               as
               the
               inventer
               of
               Poetical
            
             
             
               elegancy
               ,
               and
               the
               sacred
               hymns
               which
               were
               made
               to
               the
               gods
               .
            
             (
             Which
             the
             old
             Romans
             called
             
               Assamenta
               )
            
             ;
             and
             
               Iustin
               Martyr
            
             calls
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               first
            
             
             
               teacher
               of
               Polytheism
               and
               Idolatry
            
             .
          
           
             For
             this
             Orpheus
             having
             been
             in
             Aegypt
             ,
             as
             
               Pausanias
               ,
               Diodorus
            
             ,
             and
             Artapanus
             in
             Eusebius
             all
             confess
             ,
             he
             
             brought
             from
             thence
             most
             of
             the
             
               Magical
               rites
            
             and
             superstitious
             customs
             in
             use
             there
             ,
             and
             set
             them
             up
             among
             the
             Graecians
             ;
             so
             Diodorus
             acknowledgeth
             in
             the
             same
             place
             ;
             and
             is
             likewise
             evident
             by
             what
             Aristophanes
             saith
             in
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             Orpheus
             
               first
               instructed
               them
               in
               the
               sacred
               mysteries
               ,
               and
               to
               abstain
               from
               slaughter
               :
            
             which
             is
             to
             be
             understood
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               killing
               of
               beasts
               in
               sacrifice
               ,
            
             which
             probably
             was
             in
             use
             among
             them
             before
             as
             a
             remainder
             of
             antient
             tradition
             ,
             till
             Orpheus
             brought
             his
             Aegyptian
             doctrine
             into
             request
             among
             them
             .
             The
             mysteries
             of
             Osiris
             ,
             saith
             Diodorus
             ,
             were
             transplanted
             into
             Greece
             under
             the
             name
             of
             Dionyfius
             or
             Bacchus
             ,
             and
             Isis
             under
             Ceres
             or
             
               Magna
               Mater
            
             ,
             and
             the
             punishment
             and
             pleasures
             after
             this
             life
             from
             the
             rites
             of
             sepulture
             among
             them
             ;
             Charons
             wasting
             of
             souls
             from
             the
             lake
             Acherusia
             in
             Aegypt
             ,
             over
             which
             they
             were
             wont
             to
             send
             the
             dead
             bodies
             .
             Pausanias
             tells
             us
             that
             the
             Spartans
             derived
             the
             worship
             of
             
               Ceres
               Cthonia
            
             from
             Orpheus
             ,
             and
             the
             Aeginatae
             the
             worship
             of
             Hecate
             .
             Besides
             which
             he
             instituted
             
             new
             rites
             and
             mysteries
             of
             his
             own
             ,
             in
             which
             the
             initiated
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             required
             a
             most
             solemn
             oath
             from
             all
             of
             them
             never
             to
             divulge
             them
             ,
             which
             was
             after
             observed
             in
             all
             those
             prophane
             mysteries
             which
             in
             imitation
             of
             these
             were
             set
             up
             among
             the
             
               Greeks
               .
               Strabo
            
             thinks
             the
             mysteries
             of
             Orpheus
             were
             in
             imitation
             of
             the
             old
             Cotyttian
             and
             
               Benedidian
               mysteries
            
             among
             the
             Thracians
             ;
             
             but
             Herodotus
             with
             more
             probability
             parallels
             them
             and
             the
             
             Dionysian
             with
             the
             Aegyptian
             ,
             from
             which
             we
             have
             already
             seen
             that
             Orpheus
             derived
             his
             ;
             who
             is
             conceived
             by
             
             
               Georgius
               Cedrenus
            
             and
             Timothaeus
             in
             Eusebius
             ,
             to
             have
             lived
             about
             the
             time
             of
             Gideon
             the
             judge
             of
             Israel
             ;
             but
             there
             is
             too
             great
             confusion
             concerning
             his
             age
             ,
             to
             define
             any
             thing
             certainly
             about
             it
             .
             Which
             ariseth
             most
             from
             the
             several
             persons
             
             going
             under
             his
             name
             ,
             of
             which
             besides
             this
             were
             in
             all
             probability
             two
             more
             ;
             the
             one
             an
             
               Heroick
               Poet
            
             ,
             called
             by
             
               Suidas
               Ciconaeus
            
             ,
             or
             Arcas
             ,
             who
             lived
             two
             Ages
             before
             Homer
             ,
             and
             he
             that
             goes
             under
             the
             name
             of
             Orpheus
             ,
             whose
             Hymns
             are
             still
             extant
             ,
             but
             are
             truly
             ascribed
             to
             Onomacritus
             the
             Athenian
             ,
             by
             
               Clemens
               Alexandrinus
               ,
               Tatianus
               ,
               Assyrius
               ,
               Suidas
               ,
            
             and
             others
             ,
             who
             flourished
             in
             the
             times
             of
             the
             Pisistradidae
             at
             Athens
             .
             We
             are
             like
             then
             to
             have
             little
             relief
             for
             finding
             out
             of
             truth
             in
             the
             Poetick
             Age
             of
             Greece
             ,
             when
             the
             main
             design
             of
             the
             Learning
             then
             used
             was
             only
             to
             insinuate
             the
             belief
             of
             Fables
             into
             the
             people
             ,
             and
             by
             that
             to
             awe
             them
             into
             Idolatry
             .
          
           
             If
             we
             come
             lower
             down
             to
             the
             succeeding
             Poets
             ,
             we
             
             may
             find
             Fables
             increasing
             still
             in
             the
             times
             of
             
               Homer
               ,
               Hesiod
            
             ,
             and
             the
             rest
             ,
             which
             made
             Eratosthenes
             ,
             a
             person
             of
             great
             Iudgement
             and
             Learning
             (
             whence
             he
             was
             called
             
               alter
               Plato
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             he
             carried
             ,
             if
             not
             the
             first
             ,
             yet
             the
             second
             place
             in
             all
             kind
             of
             Literature
             )
             condemn
             the
             
               ancient
               Poetry
            
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               company
               of
               old
               wives
               tales
               ,
            
             which
             were
             invented
             for
             nothing
             but
             to
             please
             silly
             people
             ,
             and
             had
             no
             real
             learning
             or
             truth
             at
             all
             in
             them
             .
             For
             this
             ,
             though
             he
             be
             sharply
             censured
             by
             Strabo
             in
             his
             first
             Book
             ,
             who
             undertakes
             to
             vindicate
             the
             Geography
             of
             Homer
             from
             the
             exceptions
             of
             Eratosthenes
             ;
             yet
             himself
             cannot
             but
             confess
             that
             there
             is
             a
             ●very
             great
             mixture
             of
             Fables
             in
             all
             their
             Poets
             ,
             which
             is
             ,
             saith
             he
             ,
             
               partly
               to
               delight
               the
               people
               ,
               and
               partly
               to
               awe
               them
               .
               For
               the
               minds
               of
               men
               being
               always
               desirous
               of
               novelties
               ,
               such
               things
               do
               hugely
               please
               the
               natural
               humours
               of
               weak
               people
               ,
               especially
               if
               there
               be
               something
               in
               them
               that
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               very
               strange
               and
               wonderful
               ,
               it
               increaseth
               the
               delight
               in
               hearing
               it
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               which
               draws
               them
               on
               to
               a
               desire
               of
               hearing
               more
               of
               it
               .
               And
            
             
             
               by
               this
               means
            
             ,
             saith
             he
             .
             
               are
               children
               first
               brought
               on
               to
               learning
               ,
               and
               all
               ignorant
               persons
               are
               kept
               in
               awe
               ;
               nay
               ,
               and
               the
               more
               learned
               themselves
            
             (
             partly
             for
             want
             of
             reason
             and
             judgement
             ,
             and
             partly
             from
             the
             remainder
             of
             those
             impressions
             which
             these
             things
             made
             upon
             them
             when
             they
             were
             children
             )
             
               cannot
               shake
               off
               that
               former
               credulity
               which
               they
               had
               as
               to
               these
               things
               .
            
             By
             which
             discourse
             of
             Strabo
             ,
             though
             intended
             wholly
             by
             him
             in
             vindication
             of
             
               Poetick
               Fables
            
             ,
             it
             is
             plain
             and
             evident
             what
             great
             disservice
             hath
             been
             done
             to
             truth
             by
             them
             ,
             by
             reason
             they
             had
             no
             other
             Records
             to
             preserve
             their
             
               ancient
               history
            
             but
             these
             
               fabulous
               Writers
            
             ,
             and
             therefore
             supposing
             a
             mixture
             of
             truth
             and
             falshood
             together
             ,
             which
             Strabo
             contends
             for
             ;
             yet
             what
             way
             should
             be
             taken
             to
             distinguish
             the
             true
             from
             the
             false
             ,
             when
             they
             had
             no
             other
             
               certain
               Records
            
             ?
             and
             besides
             ,
             he
             himself
             acknowledgeth
             how
             hard
             a
             matter
             it
             is
             even
             for
             wise
             men
             to
             excuss
             those
             
               fabulous
               narrations
            
             out
             of
             their
             minds
             ,
             which
             were
             insinuated
             into
             them
             by
             all
             the
             advantages
             which
             
               prejudice
               ,
               custome
            
             ,
             and
             education
             could
             work
             upon
             them
             .
             Granting
             then
             there
             may
             be
             some
             truth
             at
             the
             bottom
             of
             their
             
               fabulous
               narrations
            
             ;
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               Which
               may
               be
               gilded
               over
               with
               some
               pleasing
               tales
               ,
            
             as
             himself
             
             compares
             it
             ;
             yet
             how
             shall
             those
             come
             to
             know
             that
             it
             is
             only
             gilded
             ,
             that
             never
             saw
             any
             
               pure
               mettal
            
             ,
             and
             did
             always
             believe
             that
             it
             was
             what
             it
             seemed
             to
             be
             .
             Had
             there
             been
             any
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             touchstone
             to
             have
             differenced
             between
             the
             one
             and
             the
             other
             ,
             there
             might
             have
             been
             some
             way
             for
             a
             separation
             of
             them
             ;
             but
             there
             being
             none
             such
             ,
             we
             must
             conclude
             ,
             that
             the
             
               fabulous
               Narrations
            
             of
             Poets
             in
             stead
             of
             making
             Truth
             more
             pleasant
             by
             their
             fictions
             ,
             have
             so
             adulterated
             it
             ,
             that
             we
             cannot
             find
             any
             credibility
             at
             all
             in
             their
             narrations
             of
             elder
             times
             ,
             where
             the
             truth
             of
             the
             story
             hath
             had
             no
             other
             way
             of
             conveyance
             but
             through
             their
             fictions
             .
          
           
             But
             though
             Poets
             may
             be
             allowed
             their
             liberty
             for
             representing
             things
             with
             the
             greatest
             advantage
             to
             the
             palats
             
             of
             their
             Readers
             ,
             yet
             we
             may
             justly
             expect
             ,
             when
             men
             
             profess
             to
             be
             historical
             ,
             they
             should
             deliver
             us
             nothing
             but
             what
             upon
             strictest
             examination
             may
             prove
             undoubted
             truth
             .
             Yet
             even
             this
             were
             the
             Greeks
             far
             from
             ;
             for
             
               Strabo
               himself
            
             confesseth
             of
             their
             eldest
             Historians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               their
               first
               Historians
               both
               of
               persens
            
             
             
               and
               things
               were
               fabulous
               .
               Diodorus
            
             particularly
             instanceth
             in
             their
             eldest
             Historians
             ,
             as
             
               Cadmus
               ,
               Milesius
               ,
               Hecataeus
            
             ,
             and
             Hellanicus
             ,
             and
             condemns
             them
             for
             fabulousness
             .
             Strabo
             condemns
             
               Damastes
               Sigeensis
            
             for
             vanity
             and
             falshood
             ,
             and
             wonders
             at
             Eratosthenes
             for
             making
             use
             of
             him
             ;
             yet
             this
             man
             is
             of
             great
             antiquity
             among
             them
             ,
             and
             his
             testimony
             used
             by
             Authors
             of
             good
             credit
             ,
             as
             Dionys
             .
             
             
               Halycarnassius
               ,
               Plutarch
            
             ,
             and
             others
             .
             Nay
             Pliny
             professeth
             to
             follow
             him
             ,
             and
             so
             he
             doth
             
               Aristeus
               Procennesius
            
             ,
             in
             his
             Arimaspia
             ,
             which
             may
             render
             the
             credit
             of
             his
             History
             very
             suspicious
             ;
             with
             whom
             it
             was
             a
             sufficient
             ground
             of
             credibility
             to
             any
             story
             ,
             that
             he
             found
             it
             in
             some
             
               Greek
               Authors
               .
               Strabo
            
             reckons
             Damastes
             with
             
               Euëmerus
               Messenius
            
             and
             
               Antiphanes
               Bergeus
            
             ;
             which
             latter
             was
             so
             noted
             a
             lyar
             ,
             that
             from
             him
             ,
             as
             Stephanus
             tells
             us
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             used
             as
             a
             proverb
             for
             
               to
               speak
               never
               a
               word
               of
               truth
               .
               Aristeus
               Proconnesius
            
             lived
             
             in
             the
             time
             of
             Cyrus
             ,
             and
             writ
             a
             History
             of
             the
             Arimaspi
             in
             three
             Books
             ,
             who
             seems
             to
             have
             been
             the
             
               Sir
               Iohn
               Maridevil
            
             of
             Greece
             ,
             from
             his
             Stories
             of
             the
             Arimaspi
             ,
             with
             one
             eye
             in
             their
             foreheads
             ,
             and
             their
             continual
             fighting
             with
             the
             Gryphens
             for
             gold
             ;
             yet
             the
             story
             was
             taken
             upon
             trust
             by
             
               Herodotus
               ,
               Pliny
            
             ,
             and
             many
             others
             ,
             though
             the
             experience
             of
             all
             who
             have
             visited
             those
             
               Northern
               Climats
            
             ,
             do
             sufficiently
             refute
             these
             follies
             .
             Strabo
             saith
             of
             this
             Aristeus
             ,
             that
             he
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               one
               inferiour
               to
               none
               for
               juggling
               ,
            
             which
             cenfure
             was
             probably
             occasioned
             by
             
             the
             common
             story
             of
             him
             ,
             that
             he
             could
             let
             his
             soul
             out
             of
             his
             body
             when
             he
             pleased
             ,
             and
             bring
             it
             again
             ;
             yet
             this
             Juggler
             did
             Celsus
             pitch
             on
             to
             confront
             with
             our
             blessed
             Saviour
             ,
             as
             Herocles
             did
             on
             Apollinus
             ;
             so
             much
             have
             those
             been
             to
             seek
             for
             reason
             ,
             who
             have
             fought
             to
             oppose
             the
             doctrine
             of
             faith
             .
          
           
             But
             further
             ,
             what
             credit
             can
             we
             give
             to
             those
             Historians
             who
             have
             striven
             to
             confute
             each
             other
             ,
             and
             lay
             open
             
             
             one
             anothers
             falshood
             to
             the
             world
             .
             Where
             was
             there
             ever
             any
             such
             dissonancy
             in
             the
             sacred
             History
             of
             Scripture
             ?
             doth
             the
             Writer
             of
             one
             Book
             discover
             the
             weakness
             of
             another
             ?
             do
             not
             all
             the
             parts
             so
             exactly
             agree
             ,
             that
             the
             most
             probable
             suspicion
             could
             ever
             fall
             into
             the
             heart
             of
             an
             Infidel
             is
             ,
             that
             they
             were
             all
             written
             by
             the
             same
             person
             ,
             which
             yet
             the
             series
             of
             times
             manifests
             to
             have
             been
             impossible
             .
             But
             now
             if
             we
             look
             into
             the
             ancient
             Greek
             Historians
             ,
             we
             need
             no
             other
             testimony
             then
             themselves
             to
             take
             away
             their
             credibility
             .
             The
             Genealogies
             of
             Hesiod
             are
             corrected
             by
             
               Acusiddus
               ,
               Acusiddus
            
             is
             condemned
             by
             
               Hellanicus
               ,
               Hellanicus
            
             accused
             of
             falshood
             by
             
               Ephorus
               ,
               Ephorus
            
             by
             
               Timaeus
               ,
               Timaeus
            
             by
             such
             who
             followed
             him
             ,
             as
             Iosephus
             fully
             shews
             .
             Where
             must
             we
             then
             fix
             our
             belief
             ?
             upon
             all
             in
             
             common
             ?
             that
             is
             the
             ready
             way
             to
             believe
             contradictions
             ;
             for
             they
             condemn
             one
             another
             of
             falshood
             .
             Must
             we
             believe
             one
             ,
             and
             reject
             the
             rest
             ?
             but
             what
             evidence
             doth
             that
             one
             give
             why
             he
             should
             be
             credited
             more
             then
             the
             rest
             ?
             And
             ,
             which
             is
             a
             most
             irrefragable
             argument
             against
             the
             
               Graecian
               history
            
             ,
             their
             
               eldest
               historians
            
             are
             ackowledged
             to
             be
             the
             most
             fabulous
             ;
             for
             our
             only
             recourse
             for
             deciding
             the
             controversies
             among
             the
             
               younger
               historians
            
             ,
             must
             be
             to
             
               the
               elder
            
             :
             And
             here
             we
             are
             further
             to
             seek
             then
             ever
             ;
             for
             the
             first
             ages
             are
             confessed
             to
             be
             Poetical
             ,
             and
             to
             have
             no
             certainty
             of
             truth
             in
             them
             .
             So
             that
             it
             is
             impossible
             to
             find
             out
             any
             undoubted
             certainty
             of
             ancient
             times
             among
             the
             
               Greek
               Historians
            
             ;
             which
             will
             be
             yet
             more
             evident
             when
             we
             add
             this
             ,
             that
             there
             are
             very
             few
             extant
             of
             those
             Historians
             ,
             who
             did
             carry
             the
             greatest
             name
             for
             Antiquity
             .
          
           
             The
             highest
             antiquity
             of
             the
             
               Greek
               Historians
            
             doth
             not
             much
             exceed
             the
             time
             of
             Cyrus
             and
             Cambyses
             ,
             as
             Vossius
             hath
             
             fully
             demonstrated
             in
             his
             
               learned
               book
               De
               Histori●is
               Graecis
            
             ,
             and
             therefore
             I
             shall
             spare
             particular
             enquiries
             into
             their
             several
             ages
             .
             Only
             these
             two
             things
             will
             further
             clear
             the
             insufficiency
             of
             the
             
               Greek
               History
            
             ,
             as
             to
             an
             account
             of
             ancient
             times
             :
             
               first
               ,
               that
               of
               many
               of
               these
               old
               historians
               we
               have
               nothing
               left
               but
               their
               meer
               names
               without
               any
               certainty
               of
               what
               they
               treated
               .
            
             Such
             are
             
               Sisyphus
               Cous
               ,
               Corinnus
               ,
               Eugeon
            
             
             
               Samius
               ,
               Deiochus
               Proconnesius
               ,
               Eudemus
               Parius
               ,
               Democles
               Phygaleus
               ,
               Amelesagoras
               Chalcedonius
               ,
               Xenomedes
               Chius
               ,
            
             and
             several
             others
             whose
             names
             are
             recorded
             by
             several
             writers
             ,
             and
             listed
             by
             Vossius
             among
             the
             Historians
             ,
             but
             no
             evidence
             what
             subject
             of
             history
             was
             handled
             by
             them
             .
             
               Secondly
               ,
               that
               of
               those
               whose
               not
               only
               memories
               are
               preserved
               ,
               but
               some
               evidence
               of
               what
               they
               writ
               ,
               we
               have
               nothing
               extant
               till
               the
               time
               of
               the
               Persian
               war.
            
             For
             all
             that
             was
             writ
             before
             ,
             is
             now
             consumed
             by
             time
             ,
             and
             swallowed
             up
             in
             that
             vast
             and
             all-devouring
             Gulf
             ;
             in
             which
             yet
             their
             heads
             still
             appear
             above
             the
             waters
             ,
             to
             tell
             us
             what
             once
             they
             informed
             the
             world
             of
             .
             It
             cannot
             be
             denyed
             ,
             but
             if
             many
             of
             those
             antient
             histories
             were
             yet
             remaining
             ,
             we
             might
             probably
             have
             some
             greater
             light
             into
             some
             matters
             of
             fact
             in
             the
             elder
             times
             of
             Greece
             ,
             which
             now
             we
             are
             wholly
             to
             seek
             for
             ,
             unless
             we
             think
             to
             quench
             our
             thirst
             in
             the
             
               muddy
               waters
            
             of
             some
             fabulous
             Poets
             .
             For
             what
             is
             now
             become
             of
             the
             antiquities
             of
             Ionia
             and
             the
             
               City
               Miletus
            
             written
             by
             
               Cadmus
               Miletius
            
             ,
             supposed
             to
             be
             the
             first
             writer
             of
             History
             ?
             where
             lye
             the
             Genealogies
             of
             
               Acusilaus
               Argivus
            
             ?
             where
             is
             now
             extant
             the
             History
             of
             the
             Gods
             writter
             by
             
               Pherecydes
               Scyrus
               Pythagoras
            
             his
             Master
             ?
             or
             the
             Chronica
             of
             Archilochus
             who
             flourished
             about
             the
             20.
             
             Olympiad
             ?
             or
             those
             of
             
               Theagenes
               Rheginus
            
             ?
             Where
             may
             we
             hope
             to
             meet
             with
             
               Pherecydes
               Lerius
            
             his
             
               Attick
               antiquities
            
             ,
             or
             his
             Catalogue
             of
             
               Cities
               and
               Nations
            
             ?
             or
             Hecataeus
             his
             description
             of
             Asia
             ,
             and
             some
             suppose
             of
             Libya
             and
             Europe
             too
             ?
             or
             the
             Originals
             of
             Nations
             and
             founders
             of
             Cities
             written
             by
             Hellanicus
             ?
             How
             may
             we
             come
             by
             the
             
               Persick
               ,
               Greek
            
             and
             
               Aegyptian
               History
            
             of
             
               Charon
               Lampsacenus
            
             ,
             the
             
               Lydian
               History
            
             of
             
               Xanthus
               Lydius
            
             ;
             the
             
               Samian
               antiquities
            
             of
             
               Simmias
               Rhodius
            
             ;
             the
             
               Corinthian
               History
            
             of
             
               Eumelus
               Corinthius
               ;
               Panyasis
            
             his
             Antiquities
             of
             Greece
             ;
             the
             
               Scythian
               History
            
             of
             Anacharsis
             ;
             the
             Phrygian
             of
             Diagoras
             ;
             the
             Chaldaick
             and
             Persian
             of
             Democritus
             ;
             the
             Sicilian
             and
             Italian
             of
             
               Hippys
               Rh●ginus
            
             ;
             the
             
               Telchiniack
               History
            
             of
             Teleclides
             ?
             All
             these
             are
             now
             buried
             with
             many
             more
             in
             the
             rubbish
             of
             time
             ,
             and
             we
             have
             nothing
             but
             the
             meer
             sceletons
             of
             them
             left
             ,
             to
             tell
             us
             that
             once
             such
             persons
             were
             ,
             and
             thought
             themselves
             concerned
             
             to
             give
             the
             world
             some
             account
             of
             their
             being
             in
             it
             .
             Whereby
             may
             be
             likewise
             seen
             the
             
               remarkable
               providence
               of
               God
            
             concerning
             the
             
               sacred
               history
            
             ,
             which
             though
             of
             far
             greater
             antiquity
             then
             any
             of
             these
             ,
             hath
             survived
             them
             all
             ,
             and
             is
             still
             preserved
             with
             as
             much
             purity
             and
             incorruption
             as
             a
             book
             passing
             through
             so
             many
             hands
             was
             capable
             of
             .
             But
             of
             that
             in
             its
             due
             place
             .
          
           
             But
             yet
             if
             the
             
               Greek
               historians
            
             that
             are
             yet
             extant
             ,
             were
             of
             
             more
             undoubted
             credit
             then
             those
             that
             are
             lost
             ,
             we
             might
             easily
             bear
             with
             our
             losing
             some
             old
             stories
             ,
             if
             we
             gained
             some
             authentick
             history
             by
             it
             accomplished
             in
             all
             its
             parts
             :
             but
             even
             this
             we
             are
             far
             from
             in
             the
             
               Greek
               history
            
             ;
             for
             the
             historians
             themselves
             do
             either
             
               confess
               their
               own
               ignorance
               of
               antient
               times
               ,
            
             or
             
               do
               most
               palpably
               discover
               it
            
             ,
             which
             was
             the
             third
             and
             last
             consideration
             touching
             the
             credibility
             of
             the
             
               Graecian
               history
            
             .
             That
             most
             grave
             and
             accurate
             historian
             Thucydides
             ,
             then
             whom
             scarce
             ever
             any
             Grecian
             discovered
             more
             an
             inpartial
             love
             to
             the
             truth
             in
             what
             he
             writ
             ,
             doth
             not
             only
             confess
             but
             largely
             prove
             the
             impossibility
             of
             an
             exact
             account
             to
             be
             given
             of
             the
             times
             preceding
             the
             
               Pelopponesian
               war
            
             ,
             in
             the
             very
             entrance
             into
             his
             history
             :
             For
             saith
             he
             ,
             
               the
               matter
               preceding
               that
               time
               ,
               cannot
               now
               through
               the
               length
               of
               time
               be
               accurately
               discovered
               or
               sound
               out
               by
               us
               .
            
             All
             that
             he
             could
             find
             in
             the
             ancient
             state
             of
             Greece
             was
             a
             great
             deal
             of
             
               Confusion
               ,
               unquiet
               stations
               ,
               frequent
               removals
               ,
               continual
               pyracyes
            
             and
             
               no
               setled
               form
               of
               Commonwealth
            
             .
             What
             certain
             account
             can
             be
             then
             expected
             of
             those
             times
             ,
             when
             a
             most
             judicious
             writer
             ,
             even
             of
             Athens
             its
             self
             ,
             acknowledgeth
             such
             a
             Chaos
             in
             their
             
               antient
               history
            
             !
             And
             Plutarch
             a
             later
             author
             indeed
             ,
             but
             scarce
             behind
             any
             of
             them
             ,
             if
             we
             believe
             Taurus
             in
             
               A.
               Gellius
            
             for
             learning
             and
             prudence
             ,
             dares
             not
             we
             see
             venture
             any
             further
             back
             then
             the
             time
             of
             Theseus
             ;
             for
             before
             that
             time
             ,
             as
             he
             compares
             it
             ,
             as
             
               Geographers
               in
               their
               maps
               when
               they
               have
               gone
               as
               far
               as
               they
               can
               ,
               fill
               up
               the
               empty
               space
               with
               some
               unpassable
               mountains
               ,
               or
               frozen
               seas
               ,
               or
               devouring
               sands
               ;
               so
               those
               who
               give
               an
               account
               of
               elder
               times
               are
               fain
               to
               insert
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               some
               wonderfull
               and
               Tragical
               stories
               which
               as
               he
               saith
               ,
               have
               neither
               any
               truth
               nor
               certainty
               in
               them
               .
            
             Thus
             we
             see
             those
             who
             were
             best
             able
             to
             
             judge
             of
             the
             
               Greek
               antiquities
            
             ,
             can
             find
             no
             sure
             footing
             to
             stand
             on
             in
             them
             ;
             and
             what
             basis
             can
             we
             finde
             for
             our
             faith
             where
             they
             could
             finde
             so
             little
             for
             their
             knowledge
             ?
             And
             those
             who
             have
             been
             more
             daring
             and
             venturous
             then
             these
             persons
             mentioned
             ,
             what
             a
             Labyrinth
             have
             they
             run
             themselves
             into
             ,
             how
             many
             confusions
             and
             contradictions
             have
             they
             involved
             themselves
             in
             ?
             sometimes
             writing
             the
             passages
             of
             other
             Countries
             for
             those
             of
             Greece
             ,
             and
             at
             other
             times
             so
             confounding
             times
             ,
             persons
             and
             places
             ,
             that
             one
             might
             think
             they
             had
             only
             a
             design
             upon
             the
             understandings
             of
             their
             readers
             ,
             to
             make
             them
             play
             at
             Blind-mans-buff
             in
             searching
             for
             the
             Kings
             of
             Greece
             .
          
           
             But
             as
             they
             are
             so
             confused
             in
             their
             own
             history
             ,
             so
             they
             
             are
             as
             Ignorant
             and
             fabulous
             when
             they
             dare
             venture
             over
             their
             own
             thresholds
             and
             look
             abroad
             into
             other
             Countries
             ;
             we
             certainly
             owe
             a
             great
             part
             of
             the
             lamentable
             ignorance
             of
             the
             true
             original
             of
             most
             Nations
             to
             the
             pittiful
             account
             the
             Greek
             authors
             have
             given
             of
             them
             ;
             which
             have
             had
             the
             fortune
             to
             be
             entertained
             in
             the
             world
             with
             so
             much
             esteem
             and
             veneration
             ,
             that
             it
             hath
             been
             thought
             learning
             enough
             to
             be
             acquainted
             with
             the
             account
             which
             they
             give
             of
             Nations
             .
             Which
             I
             doubt
             not
             hath
             been
             the
             great
             reason
             so
             many
             fabulous
             relations
             not
             only
             of
             Nations
             but
             persons
             and
             several
             animals
             never
             existing
             in
             the
             world
             ,
             have
             met
             with
             so
             much
             entertainment
             from
             the
             less
             inquisitive
             world
             .
             The
             Greek
             writers
             it
             is
             evident
             ,
             took
             up
             things
             upon
             trust
             as
             much
             as
             any
             people
             in
             the
             world
             did
             ,
             being
             a
             very
             weak
             and
             inconsiderable
             Nation
             at
             first
             ,
             and
             afterwards
             the
             knowledge
             they
             had
             was
             generally
             borrowed
             from
             other
             Nations
             which
             the
             wise
             men
             only
             suited
             to
             the
             temper
             of
             the
             Greeks
             ,
             and
             so
             made
             it
             more
             fabulous
             then
             it
             was
             before
             .
             As
             it
             was
             certainly
             the
             great
             defect
             of
             the
             
               natural
               philosophy
            
             of
             the
             Greeks
             ,
             (
             as
             it
             hath
             been
             ever
             since
             in
             the
             world
             )
             that
             they
             were
             so
             ready
             to
             form
             Theoryes
             upon
             some
             principles
             or
             hypotheses
             which
             they
             only
             received
             by
             Tradition
             from
             others
             ,
             without
             fetching
             their
             knowledge
             from
             the
             experiments
             of
             nature
             ;
             and
             to
             these
             they
             suited
             all
             the
             phenomena
             of
             nature
             ;
             and
             what
             was
             not
             suitable
             was
             rejected
             as
             monstrous
             and
             Anomalous
             :
             so
             it
             was
             in
             their
             history
             wherein
             they
             had
             
             some
             
               fabulous
               hypotheses
            
             they
             took
             for
             granted
             without
             enquiring
             into
             the
             truth
             and
             certainty
             of
             them
             ,
             and
             to
             these
             they
             suit
             whatever
             light
             they
             gained
             in
             after
             times
             of
             the
             state
             of
             forreign
             Nations
             ,
             which
             hath
             made
             Truth
             and
             
               Antiquity
               wrestle
            
             so
             much
             with
             the
             corruptions
             which
             eat
             into
             them
             through
             the
             pride
             and
             ignorance
             of
             the
             Greeks
             .
             Hence
             they
             have
             alwayes
             suited
             the
             History
             of
             other
             Nations
             with
             the
             account
             they
             give
             of
             their
             own
             ;
             and
             where
             nothing
             could
             serve
             out
             of
             their
             own
             History
             to
             give
             an
             account
             of
             the
             original
             of
             other
             Nations
             ,
             they
             (
             who
             were
             never
             backward
             at
             fictions
             )
             have
             made
             a
             founder
             of
             them
             suitable
             to
             their
             own
             language
             .
             The
             truth
             is
             ,
             there
             is
             nothing
             in
             the
             world
             useful
             or
             beneficial
             to
             mankind
             ,
             but
             they
             have
             made
             shift
             to
             finde
             the
             Author
             of
             it
             among
             themselves
             .
             If
             we
             enquire
             after
             the
             original
             of
             agriculture
             ,
             we
             are
             told
             of
             Ceres
             and
             Triptolemus
             ;
             if
             of
             pasturage
             ,
             we
             are
             told
             of
             an
             
               Arcadian
               Pan
            
             ;
             if
             of
             wine
             ,
             we
             presently
             hear
             of
             a
             
               Liber
               Pater
            
             ;
             if
             of
             
               Iron
               instruments
            
             ,
             then
             who
             but
             Vulcan
             ?
             if
             of
             Musick
             ,
             none
             like
             to
             Apollo
             .
             If
             we
             press
             them
             then
             with
             the
             History
             of
             other
             Nations
             ,
             they
             are
             as
             well
             provided
             here
             :
             if
             we
             enquire
             an
             account
             of
             
               Europe
               ,
               Asia
            
             or
             Lybia
             ;
             for
             the
             first
             we
             are
             told
             a
             fine
             story
             of
             Cadmus
             his
             sister
             ,
             for
             the
             second
             of
             Prometh●us
             his
             Mother
             of
             that
             name
             ,
             and
             for
             the
             third
             of
             a
             daughter
             of
             Epaphus
             .
             If
             we
             are
             yet
             so
             curious
             as
             to
             know
             the
             original
             of
             particular
             Countries
             ;
             then
             Italia
             must
             finde
             its
             name
             from
             a
             Calfe
             of
             Hercules
             ,
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Greek
             will
             signifie
             some
             such
             thing
             ;
             Sardinia
             and
             Africa
             must
             be
             from
             Sardos
             and
             Afer
             two
             sons
             of
             Hercules
             ;
             but
             yet
             if
             these
             will
             not
             serve
             ,
             Hercules
             shall
             not
             want
             for
             children
             to
             people
             the
             world
             ;
             for
             we
             hear
             of
             
               Scythes
               ,
               Galatas
               ,
               Lydus
            
             ,
             some
             other
             sons
             of
             his
             ,
             that
             gave
             names
             to
             
               Scythia
               ,
               Lydia
               ,
               Galatia
            
             ;
             with
             the
             same
             probability
             that
             Media
             had
             its
             name
             from
             Medea
             ,
             and
             Spain
             and
             Lusitania
             from
             Pan
             and
             Lusus
             two
             companione
             of
             Bacchus
             .
             If
             Persia
             want
             a
             founder
             ,
             they
             have
             one
             Perseus
             an
             Argive
             ready
             for
             it
             ;
             if
             
               Syria
               ,
               Babylonia
            
             and
             Arabia
             want
             reasons
             of
             their
             names
             ,
             the
             prodigal
             Greeks
             will
             give
             Apollo
             three
             sons
             ,
             
               Syrus
               ,
               Babylon
            
             and
             Arabs
             rather
             then
             they
             shall
             be
             
               heretical
               Acephalists
            
             .
             This
             vanity
             of
             theirs
             was
             universal
             ,
             not
             confined
             to
             any
             place
             or
             
             age
             ,
             but
             as
             any
             Nation
             or
             people
             came
             into
             their
             knowledge
             ,
             their
             Gods
             were
             not
             so
             decrepit
             ,
             but
             they
             might
             Father
             one
             son
             more
             upon
             them
             rather
             then
             any
             Nation
             should
             be
             
               filia
               populi
            
             ,
             and
             want
             a
             Father
             .
             Only
             the
             grave
             Athenians
             thought
             scorn
             to
             have
             any
             Father
             assigned
             them
             ;
             their
             only
             ambition
             was
             to
             be
             accounted
             
               Aborigines
               &
               genuini
               terrae
            
             to
             be
             the
             eldest
             sons
             of
             their
             
               Teeming
               mother
               the
               earth
            
             ,
             and
             to
             have
             been
             born
             by
             the
             same
             
               aequivocal
               generation
            
             that
             mice
             and
             frogs
             are
             from
             the
             impregnated
             slime
             of
             the
             earth
             .
             Are
             we
             not
             like
             to
             have
             a
             wonderfull
             account
             of
             antient
             times
             from
             those
             who
             could
             arrogate
             to
             themselves
             so
             much
             knowledge
             from
             such
             slender
             and
             thin
             accounts
             of
             the
             originals
             of
             people
             which
             they
             gave
             ,
             and
             would
             have
             the
             world
             to
             entertain
             with
             the
             greatest
             veneration
             upon
             their
             naked
             words
             ?
             Have
             we
             not
             indeed
             great
             reason
             to
             hearken
             to
             those
             who
             did
             so
             frequently
             discover
             their
             affection
             to
             Fables
             ,
             and
             manifest
             their
             ignorance
             when
             ever
             they
             venture
             upon
             the
             History
             of
             other
             Nations
             .
          
           
             The
             truth
             is
             ,
             Herodotus
             himself
             (
             whom
             Tully
             calls
             
               the
               Father
               of
               History
            
             ,
             which
             title
             he
             deserves
             at
             least
             in
             regard
             of
             
             antiquity
             ,
             being
             the
             eldest
             of
             the
             extant
             
               Greek
               Historians
            
             )
             hath
             stood
             in
             need
             of
             his
             Compurgators
             ,
             who
             yet
             have
             not
             been
             able
             to
             acquit
             him
             of
             fabulousness
             ,
             but
             have
             sought
             to
             make
             good
             his
             credit
             by
             recrimination
             ,
             or
             by
             making
             it
             appear
             that
             Herodotus
             did
             not
             fully
             believe
             the
             stories
             he
             tells
             ,
             but
             took
             them
             upon
             trust
             himself
             and
             so
             delivers
             them
             to
             the
             world
             .
             Some
             impute
             it
             to
             the
             ingenuity
             of
             Herodotus
             ,
             that
             he
             calls
             his
             books
             of
             History
             by
             the
             name
             of
             the
             Muses
             on
             purpose
             to
             tell
             his
             readers
             they
             must
             not
             look
             for
             meer
             History
             in
             him
             ,
             but
             a
             mixture
             of
             such
             relations
             which
             though
             not
             true
             ,
             might
             yet
             please
             and
             entertain
             his
             readers
             .
             Though
             others
             think
             they
             were
             not
             so
             inscribed
             by
             himself
             ,
             but
             the
             names
             were
             given
             to
             them
             by
             the
             Greeks
             from
             the
             admiration
             his
             History
             had
             among
             them
             .
             However
             this
             were
             ,
             this
             we
             are
             certain
             ,
             that
             Herodotus
             was
             not
             first
             suspected
             of
             falshood
             in
             these
             latter
             ages
             of
             the
             world
             ,
             but
             even
             among
             the
             Greeks
             themselves
             there
             have
             been
             found
             some
             that
             would
             undertake
             to
             make
             good
             that
             charge
             against
             him
             .
             For
             so
             Suidas
             tells
             us
             of
             one
             
               Harpocration
               Aelius
            
             ,
             who
             writ
             
             a
             book
             on
             purpose
             to
             discover
             the
             falshood
             of
             Herodotus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             his
             books
             are
             well
             known
             of
             the
             
               spight
               or
               malignity
               of
               Herodotus
            
             ,
             but
             the
             occasion
             of
             that
             is
             sufficiently
             known
             likewise
             ,
             because
             Herodotus
             had
             given
             no
             very
             favourable
             character
             of
             
               Plutarchs
               Country
               .
               Strabo
            
             likewise
             seems
             to
             accuse
             Herodotus
             much
             of
             nugacity
             and
             
               mixing
               prodigious
               fables
               with
               his
            
             
             History
             ,
             but
             I
             confess
             observing
             the
             grounds
             on
             which
             Plutarch
             insists
             against
             Herodotus
             ,
             I
             am
             very
             prone
             to
             think
             that
             the
             ground
             of
             the
             great
             pique
             in
             some
             of
             the
             
               Greek
               writers
            
             against
             Herodotus
             ,
             was
             ,
             that
             he
             told
             too
             many
             tales
             out
             of
             School
             ,
             and
             had
             discovered
             too
             much
             of
             the
             Infancy
             of
             Greece
             ,
             and
             how
             much
             the
             Grecians
             borrowed
             of
             the
             
               Aegyptian
               superstitions
            
             :
             which
             Plutarch
             expresly
             speaks
             of
             ,
             that
             Herodotus
             was
             too
             much
             led
             aside
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Although
             therefore
             Herodotus
             may
             not
             be
             much
             
             too
             blame
             in
             the
             things
             which
             the
             Graecians
             most
             charge
             him
             with
             ,
             yet
             those
             who
             favour
             him
             most
             cannot
             excuse
             his
             palpable
             mistakes
             in
             some
             things
             ,
             and
             ignorance
             in
             others
             .
             Iosephus
             thinks
             he
             was
             deceived
             by
             the
             
               Aegyptian
               Priests
            
             in
             things
             relating
             to
             the
             state
             of
             their
             affairs
             ;
             of
             which
             Ios.
             
             Scaliger
             gives
             many
             accounts
             ;
             either
             ,
             saith
             he
             ,
             
               the
               persons
               who
               gave
               him
               his
               intelligence
               were
               ignorant
               themselves
               ;
               or
               else
               like
               true
               Egyptians
               they
               were
               cunning
               enough
               ,
               but
               imposed
               upon
            
             Herodotus
             
               being
               a
               stranger
               and
               unacquainted
               with
               their
               artifices
               ;
               or
               else
               he
               did
               not
               understand
               his
               Interpreter
               ,
               or
               was
               deceived
               by
               him
            
             ;
             or
             lastly
             ,
             
               Herodotus
               might
               have
               so
               much
               of
               a
               Grecian
               in
               him
               ,
               as
               to
               adulterate
               the
               true
               History
               with
               some
               fables
               of
               his
               own
            
             ;
             wherefore
             he
             rather
             adheres
             to
             Manetho
             then
             Herodotus
             as
             to
             the
             
               Aegyptian
               History
            
             :
             who
             yet
             elsewhere
             (
             I
             will
             not
             say
             with
             what
             constancy
             to
             himself
             )
             vouchsafes
             him
             this
             high
             elogium
             ,
             that
             he
             is
             
               Scrinium
               originum
               Graecarum
               &
               Barbararum
               ,
               auctor
               à
               doctis
               nunquam
               deponendus
               .
            
             
          
           
             It
             cannot
             be
             denyed
             but
             a
             great
             deal
             of
             very
             useful
             history
             may
             be
             fetched
             out
             of
             him
             ;
             yet
             who
             can
             excuse
             his
             
             Ignorance
             ,
             when
             he
             not
             only
             denyes
             there
             is
             an
             Ocean
             compassing
             the
             Land
             ,
             but
             condemns
             the
             Geographers
             for
             asserting
             
             
             it
             ?
             Unless
             this
             might
             be
             any
             plea
             for
             his
             ignorance
             in
             Geography
             ,
             that
             he
             had
             so
             many
             great
             names
             after
             him
             guilty
             of
             the
             same
             :
             Witness
             
               Aristotles
               suspition
            
             that
             the
             Indies
             should
             be
             joyned
             to
             Europe
             about
             the
             Straights
             ,
             where
             they
             fained
             Hercules
             his
             pillars
             to
             be
             .
             And
             the
             
               Tberaeans
               ignorance
            
             where
             any
             such
             place
             as
             Libya
             was
             ,
             when
             the
             Oracle
             bid
             them
             plant
             a
             Colony
             there
             .
             Would
             it
             not
             have
             been
             worth
             ones
             while
             to
             have
             heard
             the
             
               great
               noise
            
             the
             Sun
             used
             to
             make
             every
             night
             when
             he
             
               doused
               his
               head
            
             in
             the
             Ocean
             ,
             as
             none
             of
             the
             most
             ignorant
             Greeks
             imagined
             ?
             And
             to
             have
             seen
             the
             Sun
             about
             Hercules
             his
             pillars
             to
             be
             a
             hundred
             times
             bigger
             then
             he
             appeared
             to
             them
             ,
             as
             they
             commonly
             fancyed
             .
             Was
             not
             Alexander
             ,
             think
             we
             ,
             well
             tutored
             in
             Cosmography
             by
             his
             
               Master
               Aristotle
            
             ,
             when
             he
             writ
             word
             to
             his
             mother
             he
             had
             found
             out
             the
             head
             of
             Nilus
             in
             the
             
               East
               Indies
            
             ?
             as
             Arrian
             relates
             the
             story
             .
             No
             wonder
             then
             his
             
             Souldiers
             should
             mistake
             the
             
               Mountain
               Paropamisus
            
             in
             the
             Indies
             ,
             for
             Caucasus
             near
             Colchis
             ,
             when
             even
             their
             learned
             men
             thought
             Colchis
             the
             utmost
             boundary
             of
             the
             world
             on
             that
             side
             ,
             as
             Hercules
             his
             pillars
             on
             this
             .
             What
             a
             lamentable
             account
             then
             were
             they
             able
             to
             give
             of
             the
             most
             antient
             times
             ,
             who
             were
             so
             ignorant
             of
             the
             state
             of
             the
             world
             in
             their
             own
             time
             ,
             when
             Learning
             was
             in
             its
             height
             in
             Greece
             ,
             and
             frequent
             discoveries
             daily
             made
             of
             the
             world
             ,
             by
             the
             wars
             which
             were
             made
             abroad
             !
             Eratosthencs
             confesseth
             the
             Graecians
             were
             ignorant
             of
             a
             great
             part
             of
             Asia
             and
             the
             
               Northern
               parts
            
             of
             Europe
             before
             Alexanders
             expedition
             ;
             and
             Strabo
             confesseth
             as
             much
             of
             the
             Western
             parts
             of
             Europe
             till
             the
             
               Roman
               expeditions
            
             thither
             .
             
               Palus
               Meot
               is
            
             and
             Colchis
             ,
             
             faith
             he
             ,
             were
             not
             fully
             known
             till
             the
             time
             of
             Mithridates
             ,
             nor
             
               Hyrcania
               ,
               Bactriana
            
             ,
             and
             Scythia
             ,
             till
             the
             
               Parthian
               wars
               .
               Eratosthenes
            
             mentions
             some
             who
             thought
             the
             
               Arabian
               Sea
            
             to
             be
             only
             a
             Lake
             ,
             and
             it
             further
             argues
             their
             ignorance
             in
             Geography
             ,
             that
             the
             later
             Geographers
             alwayes
             correct
             the
             errours
             of
             the
             elder
             ,
             as
             Ptolomy
             doth
             
               Marinus
               ,
               Eratosthenes
            
             those
             before
             him
             ,
             
               Hipparchus
               Eratosthenes
            
             ,
             and
             Strabo
             not
             only
             both
             them
             ,
             but
             
               Eudoxus
               ,
               Ephorus
               ,
               Dicaearchus
               ,
               Polybius
               ,
               Posidonius
               ,
            
             and
             almost
             all
             that
             had
             writ
             before
             him
             .
             I
             insist
             on
             these
             things
             ,
             not
             that
             I
             would
             destroy
             
             the
             credibility
             of
             any
             
               humane
               history
            
             ,
             where
             the
             Authors
             are
             guilty
             of
             any
             mistakes
             (
             for
             that
             were
             to
             take
             away
             the
             credit
             of
             all
             humane
             history
             )
             but
             to
             shew
             how
             insufficient
             those
             histories
             are
             to
             give
             us
             a
             certain
             account
             of
             the
             original
             of
             Nations
             ,
             who
             were
             so
             unacquainted
             with
             the
             state
             of
             those
             Nations
             which
             they
             pretended
             to
             give
             an
             account
             of
             .
             For
             where
             there
             is
             wanting
             
               divine
               revelation
            
             (
             which
             was
             not
             pretended
             by
             any
             
               Greek
               historians
            
             ;
             and
             if
             it
             had
             ,
             had
             been
             easily
             refuted
             )
             there
             must
             be
             supposed
             a
             full
             and
             exact
             knowledge
             of
             all
             things
             pertaining
             to
             that
             which
             they
             pretend
             to
             give
             an
             account
             of
             ;
             and
             if
             they
             discover
             
               apparent
               defect
            
             and
             insufficiency
             (
             which
             hath
             been
             largely
             manifested
             as
             to
             them
             ,
             in
             the
             precedent
             discourse
             )
             we
             have
             ground
             to
             deny
             the
             credibility
             of
             those
             histories
             upon
             the
             account
             of
             such
             defect
             and
             insufficiency
             .
             So
             much
             then
             will
             abundantly
             suffice
             for
             the
             making
             good
             the
             first
             argument
             against
             the
             credibility
             of
             
               prophane
               histories
            
             ,
             as
             to
             the
             account
             which
             they
             give
             of
             antient
             times
             ,
             different
             from
             the
             
               Word
               of
               God.
            
             
          
        
         
           
           
             CHAP.
             V.
             The
             general
             uncertainty
             of
             Heathen
             Chronology
             .
          
           
             
               
                 The
                 want
                 of
                 credibility
                 in
                 Heathen
                 History
                 further
                 proved
                 from
                 the
                 uncertainty
                 and
                 confusion
                 in
                 their
                 acco●●ts
                 of
                 antient
                 times
                 ;
                 that
                 discovered
                 by
                 the
                 uncertain
                 form
                 of
                 their
                 years
                 .
                 An
                 enquiry
                 into
                 the
                 different
                 forms
                 of
                 the
                 Aegyptian
                 years
                 ;
                 the
                 first
                 of
                 thirty
                 dayes
                 ,
                 the
                 second
                 of
                 four
                 Moneths
                 ;
                 of
                 both
                 instances
                 given
                 in
                 the
                 Aegyptian
                 history
                 .
                 Of
                 the
                 Chaldaean
                 accounts
                 ,
                 and
                 the
                 first
                 Dynastyes
                 mentioned
                 by
              
               Berosus
               ,
               
                 how
                 they
                 may
                 be
                 reduced
                 to
                 probability
                 .
                 Of
                 the
                 Aegyptian
                 Dynastyes
                 .
                 Of
              
               Manetho
               .
               
                 Reasons
                 of
                 accounting
                 them
                 fabulous
                 ,
                 because
                 not
                 attested
                 by
                 any
                 credible
                 authority
                 ,
                 and
                 rejected
                 by
                 the
                 best
                 Historians
                 .
                 The
                 opinion
                 of
              
               Scaliger
               and
               Vossius
               ,
               
                 concerning
                 their
                 being
                 cotemporary
                 ,
                 propounded
                 and
                 rejected
                 with
                 reasons
                 against
                 it
                 .
                 Of
                 the
                 antient
                 division
                 of
              
               Aegypt
               into
               Nomi
               
                 or
                 Provinces
                 ,
                 and
                 the
                 number
                 of
                 them
                 against
              
               Vossius
               and
               Kircher
               .
            
          
           
             THe
             next
             thing
             to
             manifest
             how
             little
             there
             is
             of
             credibility
             in
             the
             account
             of
             
               antient
               times
            
             ,
             reported
             by
             the
             
             histories
             of
             
               heathen
               Nations
            
             ,
             is
             ,
             the
             
               uncertainty
               ,
               confusion
               and
               ambiguity
               in
               the
               account
               which
               they
               give
               of
               those
               times
               .
            
             If
             we
             suppose
             them
             not
             at
             all
             defective
             as
             to
             their
             records
             ,
             if
             yet
             we
             find
             the
             account
             given
             so
             
               perplexed
               ,
               ambiguous
            
             ,
             and
             confused
             ,
             that
             we
             can
             find
             no
             certainty
             at
             all
             of
             the
             meaning
             of
             it
             ,
             we
             have
             very
             little
             reason
             to
             entertain
             it
             with
             any
             certain
             assent
             unto
             it
             .
             Now
             this
             will
             be
             made
             evident
             by
             these
             things
             .
             1.
             
             
               The
               uncertainty
               of
               their
               Chronology
               ,
               whereon
               their
               whole
               account
               depends
               .
            
             2.
             
             
               The
               multitude
               of
               impostures
               taken
               for
               antient
               histories
               .
            
             3.
             
             
               The
               uncertain
               meaning
               of
               those
               characters
               wherein
               their
               antient
               histories
               were
               preserved
               .
            
             I
             begin
             with
             
               the
               great
               uncertainty
               of
               the
               Heathen
               Chronology
               ,
            
             which
             will
             be
             manifested
             by
             two
             things
             ;
             first
             
               the
               uncertain
               form
               of
               their
               years
               :
            
             secondly
             
               the
               want
               or
               uncertainty
               of
               their
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               or
               certain
               fixed
               Epocha's
               from
               which
               to
               derive
            
             
             
               their
               account
               of
               antient
               times
            
             .
             First
             ,
             the
             
               uncertain
               form
               of
               their
               years
            
             ;
             this
             of
             its
             self
             is
             sufficient
             to
             destroy
             the
             credibility
             of
             their
             accounts
             of
             antiquity
             ,
             if
             it
             be
             manifested
             that
             they
             had
             different
             forms
             of
             years
             in
             use
             among
             them
             ;
             and
             it
             be
             uncertain
             to
             which
             to
             referr
             their
             accounts
             they
             give
             ;
             for
             if
             years
             be
             sometimes
             Lunar
             ,
             sometimes
             Solar
             ,
             and
             sometimes
             but
             of
             
               thirty
               dayes
            
             ,
             sometimes
             of
             
               four
               Moneths
            
             ,
             sometimes
             of
             
               three
               hundred
               and
               sixty
               dayes
            
             ,
             sometimes
             
               three
               hundred
               sixty
               five
            
             ,
             sometimes
             
               four
               times
               three
               hundred
               sixty
               five
            
             in
             their
             tetraeteris
             ,
             sometimes
             
               eight
               times
            
             in
             their
             octacteris
             ,
             sometimes
             more
             ,
             what
             certainty
             can
             we
             possibly
             have
             which
             of
             them
             to
             fix
             their
             accounts
             to
             .
             Especially
             when
             they
             only
             give
             them
             in
             general
             ,
             and
             never
             tell
             us
             which
             of
             them
             they
             mean
             ,
             which
             may
             make
             it
             shrewdly
             suspitious
             that
             their
             intent
             is
             only
             to
             impose
             on
             our
             understandings
             ,
             and
             not
             to
             deal
             fairly
             and
             truly
             with
             us
             .
             We
             shall
             therefore
             so
             much
             explain
             the
             different
             form
             of
             their
             years
             ,
             as
             thereby
             to
             shew
             what
             uncertainties
             we
             are
             left
             to
             by
             them
             :
             Where
             we
             meddle
             not
             with
             their
             Tropical
             and
             Astronomical
             years
             ,
             but
             chiefly
             those
             which
             were
             in
             
               civil
               use
            
             among
             the
             several
             Nations
             we
             speak
             to
             .
             A
             year
             is
             nothing
             else
             but
             a
             
               System
               of
               dayes
            
             ,
             and
             is
             therefore
             capable
             of
             as
             great
             variety
             ,
             as
             dayes
             are
             in
             being
             joyned
             together
             ;
             but
             usually
             there
             were
             some
             other
             lesser
             Systems
             of
             dayes
             then
             those
             which
             are
             called
             years
             ,
             out
             of
             which
             the
             other
             doth
             result
             .
             Such
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               the
               week
            
             which
             as
             
               Ioseph
               Scaliger
            
             saith
             ,
             was
             
             
               res
               omnibus
               Orient
               is
               populis
               ab
               ultima
               usque
               antiquitate
               usitata
               ;
               a
               thing
               in
               continual
               use
               among
               the
               Eastern
               Nations
               ,
            
             though
             it
             be
             but
             of
             late
             reception
             into
             the
             parts
             of
             Europe
             ,
             and
             no
             elder
             then
             Christianity
             among
             them
             .
             Among
             the
             Romans
             was
             used
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             was
             for
             the
             sake
             of
             the
             Nundinae
             returning
             every
             
               ninth
               day
            
             .
             The
             Mexicans
             as
             Scaliger
             tells
             us
             ,
             reckon
             all
             by
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               System
               of
               thirteen
               dayes
            
             .
             Next
             to
             these
             were
             their
             Moneths
             which
             were
             either
             Lunar
             or
             Solar
             .
             The
             Lunar
             were
             either
             from
             the
             
               Moons
               return
            
             to
             the
             same
             point
             of
             the
             Zodiack
             again
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             was
             less
             then
             
               twenty
               eight
            
             dayes
             ;
             but
             this
             was
             of
             no
             use
             in
             civil
             computations
             ;
             or
             else
             from
             
               one
               conjunction
            
             of
             the
             Moon
             with
             the
             Sun
             to
             another
             ,
             which
             
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             or
             else
             from
             the
             first
             phasis
             of
             the
             Moon
             ,
             the
             second
             day
             after
             its
             coitus
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             some
             as
             the
             Graecians
             reckoned
             their
             
               Lunar
               moneths
            
             from
             the
             coitus
             ,
             as
             Scaliger
             proves
             out
             of
             Vitruvius
             ;
             others
             from
             the
             phasis
             ,
             as
             some
             
               Eastern
               Nations
            
             did
             ;
             as
             the
             Iews
             began
             their
             observation
             of
             the
             
               New
               Moons
            
             from
             the
             first
             phasis
             or
             appearance
             of
             her
             after
             the
             coitus
             .
             The
             
               Solar
               moneths
            
             were
             either
             natural
             ,
             such
             as
             were
             defined
             by
             the
             Suns
             passage
             from
             one
             sign
             of
             the
             Zodiack
             to
             another
             ;
             or
             civil
             ,
             whereby
             the
             moneths
             were
             
               equally
               divided
            
             into
             30
             dayes
             apiece
             ,
             as
             in
             the
             Graecian
             and
             
               Aegyptian
               year
            
             .
          
           
             Having
             thus
             far
             seen
             of
             what
             the
             year
             consists
             ,
             we
             now
             
             proceed
             to
             shew
             that
             the
             ancient
             Nations
             did
             not
             observe
             one
             constant
             certain
             form
             of
             year
             among
             them
             ,
             but
             had
             several
             in
             use
             ,
             to
             which
             their
             accounts
             may
             be
             referred
             .
             And
             because
             the
             Aegyptians
             are
             supposed
             to
             have
             been
             best
             skilled
             as
             to
             the
             form
             of
             the
             year
             ,
             according
             to
             that
             of
             
               Macrobius
               ,
               Anni
               certus
               modus
               apud
               solos
               semper
               Aegyptios
               fuit
               .
            
             We
             shall
             particularly
             demonstrate
             the
             variety
             of
             
             years
             in
             use
             among
             them
             ;
             By
             which
             we
             shall
             see
             what
             great
             uncertainty
             there
             is
             in
             their
             accounts
             of
             their
             Dynastyes
             .
             For
             first
             it
             is
             evident
             that
             the
             time
             of
             30
             days
             was
             among
             the
             ancient
             Aegyptians
             accounted
             a
             year
             ,
             for
             which
             we
             have
             the
             testimony
             of
             Plutarch
             in
             Numa
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               The
               Egyptians
               at
               first
               had
               a
               year
               consisting
               of
               one
               moneth
               ,
               and
               after
               of
               four
               :
            
             And
             this
             ,
             if
             we
             believe
             
               Alexander
               ab
               Alexandro
            
             ,
             was
             the
             year
             most
             
             frequently
             in
             use
             among
             them
             .
             So
             Varro
             in
             Lactantius
             gives
             an
             account
             of
             the
             great
             age
             of
             some
             men
             in
             ancient
             times
             ,
             who
             are
             supposed
             to
             have
             lived
             1000
             years
             ;
             
               Ait
               enim
               apud
               Aegyptios
               pro
               annis
               menses
               haberi
               ,
               ut
               non
               Solis
               per
            
             12
             signa
             
             
               circaitus
               faciat
               annum
               ,
               sed
               Luna
               quae
               orbem
               illum
               signiferum
            
             30
             
               dierum
               spatio
               illustrat
            
             .
             It
             is
             then
             evident
             that
             this
             year
             of
             thirty
             days
             was
             in
             use
             among
             the
             Aegyptians
             ;
             the
             only
             scruple
             is
             whether
             it
             was
             used
             in
             their
             
               sacred
               accounts
            
             or
             no
             ;
             and
             that
             it
             was
             ,
             we
             have
             a
             pregnant
             testimony
             in
             Plutarch
             ,
             in
             the
             fore-cited
             place
             ;
             speaking
             of
             the
             Aegyptians
             great
             pretence
             to
             antiquity
             ,
             he
             gives
             this
             account
             of
             it
             ;
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               They
               reckon
               an
               infinite
               number
               of
               years
               in
               their
               accounts
               ,
               ●ecause
               they
               reckon
               their
               moneths
               in
               stead
               of
               years
               .
            
          
           
             According
             to
             this
             computation
             ,
             it
             will
             be
             no
             difficult
             matter
             to
             reduce
             the
             vast
             accounts
             of
             the
             
               Aegyptian
               antiquity
            
             to
             some
             proportion
             ,
             and
             to
             reconcile
             their
             exorbitant
             Dynastyes
             with
             sobriety
             and
             truth
             ,
             especially
             as
             to
             the
             account
             given
             of
             them
             by
             
               Diodorus
               Siculus
            
             ;
             for
             so
             Diodorus
             gives
             in
             their
             accounts
             ,
             that
             the
             Gods
             and
             Heroes
             reigned
             in
             Aegypt
             for
             
             the
             space
             of
             near
             18000
             years
             ,
             and
             the
             last
             of
             them
             was
             Orus
             the
             Son
             of
             Isis
             :
             From
             the
             reign
             of
             men
             in
             Aegypt
             he
             reckons
             about
             9500
             years
             to
             the
             time
             (
             if
             we
             admit
             of
             
               Iacob
               .
               Capellus
            
             his
             correction
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Diodorus
             )
             with
             his
             entrance
             into
             Aegypt
             ,
             which
             was
             in
             the
             180
             Olympiad
             .
             Now
             as
             the
             foresaid
             
               learned
               Author
            
             observes
             ,
             Diodorus
             came
             into
             
               Aegypt
               A.
               M.
            
             3940.
             
             
               V.
               C.
            
             694.
             the
             
               mortal
               men
            
             then
             had
             reigned
             in
             Aegypt
             9500
             
             years
             ,
             which
             taking
             it
             for
             these
             
               Lunar
               years
            
             of
             30
             dayes
             ,
             makes
             of
             
               Iulian
               years
            
             780.
             the
             Heroes
             and
             Gods
             18000
             moneths
             ,
             that
             is
             of
             
               Iulian
               years
            
             1478
             ;
             from
             these
             two
             summs
             together
             are
             gathered
             2258
             years
             ,
             which
             being
             deducted
             from
             the
             year
             of
             the
             world
             3940
             falls
             in
             the
             year
             of
             the
             world
             1682.
             about
             which
             time
             Misraim
             ,
             who
             was
             the
             great
             historical
             
               O
               siris
            
             of
             Aegypt
             (
             so
             called
             by
             a
             light
             variation
             of
             his
             former
             name
             )
             might
             be
             well
             supposed
             to
             be
             born
             ;
             for
             that
             was
             in
             the
             year
             of
             Noah
             630.
             and
             so
             Orus
             might
             be
             born
             ,
             who
             was
             the
             Son
             of
             Osiris
             ,
             about
             the
             year
             of
             the
             world
             1778.
             
             Between
             whose
             time
             and
             Alexander
             the
             great
             his
             Conquest
             of
             Aegypt
             ,
             the
             Aegyptians
             ,
             as
             the
             same
             Diodorus
             tells
             us
             ,
             reckon
             little
             less
             then
             23000
             years
             :
             Now
             according
             to
             this
             computation
             of
             30
             days
             for
             
               a
               year
            
             ,
             we
             may
             reconcile
             this
             to
             truth
             too
             ;
             for
             from
             1778
             to
             3667
             of
             the
             world
             ,
             which
             falls
             upon
             the
             417
             year
             of
             Nabonassar
             ,
             there
             is
             an
             interval
             of
             1889
             years
             ,
             which
             makes
             of
             these
             
               Lunar
               years
            
             of
             30
             days
             ,
             saith
             Cappellus
             ,
             22996.
             and
             15
             days
             ,
             which
             comes
             very
             near
             ,
             if
             not
             altogether
             ,
             up
             to
             the
             
               Aegyptian
               Computation
            
             :
             So
             when
             the
             Aegyptians
             according
             to
             Diodorus
             ,
             make
             no
             less
             then
             10000
             years
             distance
             
             between
             their
             Hercules
             and
             
               Hercules
               Baeotius
            
             ,
             the
             Son
             of
             Alcmena
             ,
             it
             must
             be
             understood
             of
             these
             
               Lunar
               years
            
             ;
             for
             granting
             what
             the
             Aegyptians
             say
             ,
             that
             
               Hercules
               Baeotius
            
             lived
             but
             one
             generation
             before
             the
             
               Trojan
               war
            
             ,
             and
             so
             his
             time
             to
             fall
             out
             about
             2783.
             reckoning
             now
             backward
             from
             thence
             ,
             and
             deducting
             from
             that
             year
             of
             the
             world
             10000
             moneths
             of
             30
             days
             ,
             or
             
               Iulian
               years
            
             831.
             and
             130
             days
             ,
             the
             time
             of
             the
             
               Aegyptian
               Hercules
            
             will
             fall
             about
             the
             first
             year
             of
             the
             world
             ,
             1962.
             about
             which
             time
             we
             may
             well
             suppose
             him
             to
             live
             or
             die
             .
             And
             according
             to
             this
             computation
             we
             are
             to
             understand
             what
             the
             Aegyptians
             told
             Herodotus
             ,
             that
             from
             their
             first
             King
             or
             Priest
             of
             Vulcan
             ,
             till
             the
             time
             of
             Sethoes
             (
             in
             whose
             time
             Sennacherib
             attempted
             the
             Conquest
             of
             Aegypt
             )
             that
             there
             had
             been
             passed
             341
             Generations
             ,
             and
             as
             many
             Kings
             and
             High-Priests
             ,
             and
             11340
             years
             ,
             reckoning
             three
             Generations
             to
             make
             up
             a
             Century
             .
             But
             now
             ,
             if
             we
             understand
             this
             prodigious
             computation
             according
             to
             this
             form
             of
             years
             ,
             we
             may
             suspect
             the
             Aegyptians
             of
             an
             intention
             to
             deceive
             Herodotus
             and
             the
             credulous
             Greeks
             ,
             but
             yet
             not
             impeach
             them
             of
             direct
             falshood
             ,
             it
             being
             thus
             reconcilable
             to
             truth
             .
             For
             according
             to
             this
             account
             100
             years
             makes
             3000
             days
             ,
             and
             a
             Generation
             1000.
             so
             many
             days
             the
             Kings
             or
             Priests
             of
             Vulcan
             may
             be
             allowed
             to
             reign
             ;
             so
             340
             Generations
             of
             a
             8000
             days
             apiece
             ,
             make
             up
             340000
             days
             ,
             to
             which
             ,
             if
             we
             add
             the
             200
             days
             which
             Sethos
             had
             now
             reigned
             upon
             Sennacheribs
             invasion
             ,
             we
             have
             340200
             days
             ,
             which
             makes
             up
             of
             these
             years
             of
             30
             days
             apeece
             11340
             ,
             which
             is
             the
             number
             assigned
             by
             
               Herodotus
               :
               Iacobus
               Cappellus
            
             thinks
             the
             Epocha
             from
             whence
             these
             years
             are
             to
             be
             reckoned
             ,
             is
             from
             
               A.
               M.
            
             2350.
             when
             Mephres
             began
             
             to
             reign
             in
             Aegypt
             ,
             from
             whence
             ,
             if
             we
             number
             these
             340200
             days
             ,
             or
             11340
             monethly
             years
             ,
             which
             makes
             up
             of
             
               Iulian
               years
            
             931.
             and
             152
             days
             ,
             the
             number
             falls
             
               A.
               M.
            
             3282.
             about
             which
             time
             in
             probability
             Sennacherib
             invaded
             Aegypt
             .
             Thus
             we
             see
             by
             making
             use
             of
             those
             
               Lunàr
               years
            
             ,
             that
             it
             is
             possible
             to
             reconcile
             some
             of
             the
             Aegyptian
             extravagant
             accounts
             to
             some
             probability
             and
             consistency
             with
             truth
             ;
             but
             however
             we
             owe
             very
             little
             thanks
             
             to
             the
             Aegyptians
             for
             it
             ,
             who
             deliver
             these
             things
             in
             gross
             ,
             without
             telling
             us
             which
             years
             they
             mean
             ,
             and
             thereby
             evidence
             their
             intent
             to
             deceive
             all
             who
             have
             so
             little
             wit
             as
             to
             be
             deceived
             by
             them
             .
          
           
             The
             next
             kind
             and
             form
             of
             the
             
               Aegyptian
               year
            
             ,
             was
             that
             which
             consisted
             of
             four
             
               equal
               moneths
            
             ,
             amounting
             to
             
             120
             days
             ;
             the
             use
             of
             this
             kind
             of
             year
             among
             them
             is
             attested
             by
             Plutarch
             in
             the
             fore-cited
             place
             ,
             and
             by
             Diodorus
             ,
             
             who
             gives
             an
             account
             of
             this
             kind
             of
             year
             among
             the
             
               Aegyptians
               .
               Solinus
            
             seems
             to
             mention
             this
             as
             the
             only
             year
             
             in
             request
             among
             the
             Aegyptians
             :
             and
             so
             
               S.
               Austin
               .
               Perhibentur
               Aegyptii
               quondam
               tam
               breves
               annos
               habuisse
               ut
               quaternis
               mensibus
               finirentur
               .
            
             This
             renders
             then
             the
             Aegyptians
             accounts
             yet
             more
             uncertain
             ,
             and
             only
             leaves
             us
             to
             guess
             with
             the
             greatest
             probability
             of
             reason
             what
             form
             of
             year
             was
             meant
             by
             them
             in
             their
             Computations
             .
             So
             when
             Diodorus
             speaks
             so
             much
             in
             favour
             of
             the
             old
             
               Aegyptian
               Kings
            
             and
             Laws
             ,
             and
             produceth
             this
             from
             the
             
               Aegyptian
               Priests
            
             ,
             as
             the
             best
             evidence
             of
             the
             excellent
             temper
             of
             
             their
             Government
             ,
             that
             they
             had
             Kings
             of
             their
             own
             Nation
             for
             the
             space
             of
             4700
             years
             ,
             till
             the
             time
             of
             Cambyses
             his
             inroad
             into
             Aegypt
             ,
             which
             was
             in
             the
             third
             year
             of
             the
             63
             Olympiad
             .
             Now
             besides
             the
             apparent
             contradiction
             of
             these
             accounts
             to
             the
             other
             already
             explained
             ,
             if
             we
             take
             them
             in
             gross
             ,
             as
             the
             Aegyptians
             give
             them
             ,
             it
             is
             evident
             this
             can
             be
             no
             otherwise
             true
             ,
             then
             by
             taking
             these
             accounts
             in
             that
             form
             of
             years
             now
             mentioned
             by
             us
             .
             For
             these
             4700
             years
             ,
             taking
             them
             for
             120
             
               dayes
               apiece
            
             ,
             make
             up
             of
             
               Iulian
               years
            
             1544.
             which
             being
             deducted
             from
             the
             year
             of
             the
             world
             3475.
             which
             was
             the
             time
             when
             Cambyses
             invaded
             Aegypt
             ,
             the
             remainder
             is
             
               A.
               M.
            
             1931.
             about
             which
             time
             we
             may
             fix
             the
             death
             of
             Orus
             ,
             from
             whom
             their
             proper
             Kings
             commenced
             .
             And
             of
             these
             years
             Vossius
             tells
             us
             we
             are
             to
             understand
             what
             they
             report
             of
             the
             long
             lives
             of
             
             their
             
               ancient
               Kings
            
             ,
             when
             they
             attribute
             to
             each
             of
             them
             the
             space
             of
             300
             years
             ,
             as
             when
             they
             attribute
             a
             1000
             and
             more
             to
             their
             
               eldest
               Kings
            
             ,
             we
             are
             to
             understand
             them
             of
             simple
             
               Lunar
               years
            
             of
             30
             days
             ,
             by
             which
             these
             Gigantick
             measures
             of
             the
             term
             of
             their
             lives
             ,
             may
             without
             the
             help
             
             of
             Procrustes
             be
             cut
             short
             according
             to
             the
             proportion
             of
             mens
             ordinary
             age
             in
             those
             eldest
             times
             .
             So
             when
             Diodorus
             reckons
             from
             the
             death
             of
             Proteus
             to
             his
             own
             time
             
               A.
               M.
            
             3940.
             3400
             years
             ,
             it
             must
             be
             understood
             of
             these
             years
             of
             
               four
               equal
               moneths
            
             ;
             for
             so
             those
             3400
             years
             make
             up
             of
             
               Iulian
               years
            
             1117.
             which
             being
             deduced
             from
             3940.
             the
             remainder
             is
             2823.
             about
             which
             year
             of
             the
             world
             Proteus
             may
             be
             supposed
             to
             live
             ,
             which
             was
             about
             the
             time
             of
             the
             Iudges
             in
             Israel
             .
          
           
             Neither
             was
             this
             only
             the
             Aegyptians
             way
             ,
             but
             in
             probability
             
             the
             antient
             Chaldeans
             observed
             the
             same
             ,
             which
             may
             be
             a
             ground
             likewise
             of
             those
             unmeasurable
             accounts
             among
             them
             in
             their
             first
             Dynastyes
             ,
             as
             is
             evident
             in
             the
             fragments
             of
             Abydenus
             and
             Apollodorus
             out
             of
             Berosus
             ,
             where
             the
             times
             of
             their
             first
             Kings
             are
             reckoned
             not
             by
             years
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             now
             according
             to
             them
             every
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             contained
             3600.
             years
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             600.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             60.
             
             Now
             who
             can
             imagine
             that
             Alorus
             and
             the
             ten
             Kings
             from
             him
             to
             Xisuthrus
             should
             raign
             120.
             
             Sari
             as
             their
             computation
             is
             ,
             which
             reckoning
             for
             every
             Saros
             3600.
             years
             makes
             up
             432000.
             years
             ?
             A
             very
             fair
             sum
             for
             the
             
               Chaldean
               Dynastyes
            
             before
             the
             time
             of
             Xisuthrus
             by
             whom
             in
             probability
             Noah
             was
             by
             them
             understood
             .
             There
             have
             been
             only
             two
             wayes
             thought
             on
             of
             dealing
             with
             these
             computations
             ;
             either
             rejecting
             them
             as
             wholly
             fabulous
             ,
             and
             founded
             on
             no
             evidence
             or
             records
             of
             history
             ,
             as
             we
             have
             seen
             already
             ;
             only
             they
             might
             retain
             (
             being
             so
             near
             the
             place
             of
             the
             settlement
             of
             Noah
             and
             his
             posterity
             after
             the
             flood
             )
             the
             memory
             not
             only
             of
             the
             flood
             (
             of
             which
             it
             is
             evident
             they
             had
             several
             remainders
             preserved
             in
             their
             traditions
             )
             but
             likewise
             of
             the
             ages
             of
             men
             preceding
             the
             flood
             ,
             wherein
             they
             were
             right
             reckoning
             from
             Alorus
             the
             first
             to
             
               Xisuthrus
               ,
               i.
               e.
            
             from
             Adam
             to
             Noah
             ten
             Generations
             ;
             but
             as
             to
             the
             names
             of
             those
             ten
             persons
             and
             the
             times
             they
             lived
             in
             ,
             being
             wholly
             ignorant
             through
             the
             unfaithfulness
             of
             tradition
             ,
             they
             took
             their
             liberty
             not
             only
             of
             coining
             names
             ,
             but
             of
             setting
             what
             age
             to
             them
             they
             pleased
             themselves
             .
             And
             to
             this
             purpose
             Scaliger
             observes
             that
             some
             of
             their
             first
             Kings
             are
             reckoned
             
             before
             the
             flood
             ,
             which
             saith
             he
             ,
             is
             denyed
             by
             
               Georgius
               Syncellus
            
             
             without
             any
             shew
             of
             reason
             :
             Thus
             far
             then
             we
             may
             admit
             of
             the
             
               Chaldeans
               Dynastyes
            
             as
             to
             some
             part
             of
             the
             tradition
             ,
             but
             rejecting
             their
             names
             and
             computations
             as
             fabulous
             .
             The
             other
             way
             of
             explaining
             these
             Dynastyes
             ,
             is
             by
             the
             several
             wayes
             of
             computation
             among
             them
             ;
             For
             the
             learned
             
               Monks
               ,
               Panodorus
            
             ,
             and
             Anianus
             ,
             understand
             those
             vast
             sums
             ,
             not
             of
             years
             ,
             but
             dayes
             ,
             and
             so
             make
             a
             Saros
             to
             contain
             120.
             months
             of
             30.
             dayes
             a
             piece
             ,
             which
             saith
             Scaliger
             ,
             make
             ten
             
               Chaldee
               years
            
             ,
             and
             a
             Nirus
             20.
             
               equal
               months
            
             ,
             and
             
               a
               Sosos
               two
            
             :
             according
             to
             which
             computation
             ,
             the
             100
             Sari
             make
             but
             1200.
             years
             .
             But
             this
             computation
             of
             theirs
             is
             rejected
             by
             
               Georgius
               Syncellus
            
             ,
             because
             he
             supposeth
             Eusebius
             so
             well
             versed
             in
             these
             things
             ,
             that
             he
             would
             never
             have
             set
             them
             down
             for
             years
             ,
             if
             the
             Chaldaeans
             had
             not
             understood
             them
             so
             ,
             and
             therefore
             he
             would
             not
             trouble
             himself
             in
             reducing
             Fables
             to
             true
             History
             ,
             as
             he
             expresseth
             it
             ,
             whose
             words
             are
             at
             large
             produced
             by
             Scaliger
             in
             the
             fore-cited
             place
             ;
             and
             it
             will
             appear
             more
             necessary
             to
             reject
             those
             
               Chaldaean
               computations
            
             ,
             if
             we
             take
             the
             sums
             of
             their
             years
             in
             the
             sense
             which
             Salmasius
             gives
             of
             them
             in
             the
             preface
             to
             his
             book
             
               De
               annis
               Climactericis
            
             (
             from
             whom
             Pyrerius
             the
             Author
             of
             the
             Praeadamites
             )
             hath
             borrowed
             most
             of
             his
             arguments
             as
             to
             these
             things
             .
             )
             According
             to
             him
             then
             ,
             every
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             contained
             no
             less
             then
             6000.
             years
             ,
             as
             the
             Toman
             among
             the
             Persians
             contained
             10000.
             but
             because
             that
             learned
             man
             hath
             only
             given
             us
             his
             
               reperi
               Scriptum
            
             ,
             without
             any
             certain
             foundation
             for
             so
             large
             an
             account
             of
             those
             sums
             ,
             we
             shall
             take
             them
             in
             as
             favourable
             a
             sense
             as
             we
             can
             .
             In
             order
             to
             which
             a
             very
             
               learned
               man
            
             of
             our
             own
             hath
             found
             a
             third
             interpretation
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             
               Chaldee
               accounts
            
             ,
             from
             a
             correction
             of
             Suidas
             by
             the
             
               M.
               S.
            
             in
             the
             
               Vatican
               Library
            
             ,
             according
             to
             which
             he
             thus
             
             reads
             the
             words
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               and
               so
               the
               sense
            
             ,
             saith
             he
             ,
             
               is
               clear
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               according
               to
               th●
               Chaldee
               account
               comprehends
            
             222.
             
               months
               ,
               which
               come
               to
               ●ighteen
               years
               and
               sixth
               months
               ;
               therefore
            
             120.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             make
             2220.
             
               years
               ,
               and
               therefore
            
             ,
             (
             he
             adds
             )
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               I
               read
               ,
               leaving
               out
               the
               last
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             according
             to
             this
             
             sense
             of
             120.
             
             Sari
             to
             comprehend
             the
             sum
             of
             2220.
             years
             ,
             it
             will
             be
             no
             difficult
             matter
             to
             reduce
             the
             
               fragment
               of
               Berosus
            
             concerning
             the
             ten
             Kings
             before
             the
             flood
             reigning
             120.
             
             Sari
             ,
             to
             some
             degree
             of
             probability
             ,
             As
             to
             which
             I
             shall
             only
             suppose
             these
             two
             things
             .
             First
             ,
             that
             the
             ancient
             Chaldeans
             had
             preserved
             among
             them
             some
             tradition
             of
             the
             number
             of
             the
             chief
             persons
             before
             the
             flood
             ;
             for
             we
             find
             them
             exactly
             agreeing
             with
             the
             Scriptures
             as
             to
             the
             number
             ,
             though
             differing
             as
             to
             the
             names
             of
             them
             ,
             which
             may
             be
             seen
             in
             the
             fragments
             of
             Africanus
             preserved
             in
             Eusebius
             his
             
               Greek
               Chronica
               .
               Secondly
            
             ,
             that
             Berosus
             from
             
             whom
             Apollodorus
             and
             
               Alexander
               Polyhistor
            
             deliver
             these
             computations
             ,
             might
             as
             to
             the
             account
             of
             the
             times
             of
             those
             persons
             follow
             the
             translation
             of
             the
             Septuagint
             .
             For
             I
             have
             already
             made
             it
             evident
             that
             Berosus
             did
             not
             publish
             his
             History
             till
             after
             the
             Septuagint
             was
             abroad
             ;
             now
             according
             to
             the
             computation
             of
             the
             Septuagint
             of
             the
             ages
             before
             the
             flood
             ,
             these
             120.
             
             Sari
             of
             the
             ten
             Kings
             will
             not
             much
             disagtee
             from
             it
             .
             For
             these
             make
             2220.
             years
             of
             these
             ten
             persons
             ,
             and
             the
             Septuagint
             in
             all
             make
             2242.
             so
             that
             if
             in
             stead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Suidas
             ,
             we
             only
             read
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             we
             have
             the
             exact
             computation
             of
             the
             Septuagint
             in
             these
             120.
             
             Sari
             ;
             but
             of
             this
             let
             the
             learned
             judge
             .
          
           
             We
             now
             to
             come
             to
             the
             
               Aegyptian
               Dynastyes
            
             of
             Manetho
             ,
             
             as
             to
             which
             I
             doubt
             we
             must
             be
             fain
             to
             take
             the
             same
             course
             that
             Eusebius
             did
             with
             the
             Chaldean
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               to
               trouble
               our selves
               overmuch
               in
               seeking
               to
               reconcile
               Fables
               to
               truth
               .
            
             Great
             pains
             is
             taken
             by
             some
             very
             learned
             men
             to
             reduce
             the
             disorderly
             Dynastyes
             of
             Manetho
             to
             some
             probable
             account
             ;
             but
             I
             must
             confess
             upon
             an
             impartial
             examination
             of
             them
             ,
             that
             I
             think
             they
             have
             striven
             if
             not
             to
             make
             an
             
               Ethiopian
               white
            
             ,
             yet
             an
             Aegyptian
             to
             
               speak
               truth
               concerning
               his
               own
               Country
               ,
            
             which
             are
             almost
             of
             an
             equal
             impossibility
             .
             
               Ioseph
               Scaliger
            
             who
             first
             in
             this
             latter
             age
             of
             the
             world
             p●oduced
             them
             into
             the
             light
             out
             of
             
               Georgius
               Syncellus
            
             ,
             hath
             a
             more
             favourable
             opinion
             of
             them
             ,
             then
             of
             the
             
               Aegyptian
               History
            
             ,
             of
             
               Herodotus
               ,
               Diodorus
            
             and
             others
             ,
             but
             upon
             what
             account
             I
             cannot
             imagine
             .
             Is
             it
             because
             four
             Dynastyes
             according
             to
             his
             own
             computation
             exceed
             the
             
             creation
             of
             the
             world
             according
             to
             the
             true
             account
             ?
             for
             which
             he
             is
             fain
             to
             make
             use
             of
             his
             
               Tempus
               prolepticum
            
             and
             
               Iulian
               period
            
             ,
             which
             reacheth
             764.
             years
             beyond
             the
             age
             of
             the
             world
             ,
             and
             was
             invented
             by
             him
             from
             the
             multiplication
             of
             the
             great
             Cycle
             into
             the
             indiction
             ,
             i.
             e.
             of
             532.
             into
             15.
             
             Or
             is
             it
             because
             for
             sooth
             Man●tho
             hath
             digested
             all
             into
             better
             order
             and
             reckoned
             up
             the
             several
             Dynastyes
             which
             lay
             consused
             in
             other
             authors
             ?
             but
             this
             only
             shews
             him
             a
             more
             
               cunning
               impostor
            
             who
             saw
             the
             former
             accounts
             given
             by
             others
             would
             not
             serve
             the
             turn
             ,
             and
             therefore
             pretends
             to
             more
             exactness
             and
             diligence
             ,
             that
             he
             might
             more
             easily
             deceive
             his
             readers
             .
             But
             setting
             aside
             those
             things
             which
             have
             been
             said
             already
             concerning
             Manetho
             ,
             I
             have
             these
             things
             which
             make
             me
             reject
             his
             Dynastyes
             as
             
               fabulous
               :
               first
            
             ,
             the
             vast
             difference
             between
             Manetho
             his
             accounts
             and
             all
             others
             who
             have
             written
             the
             
               Aegyptian
               History
            
             in
             the
             order
             and
             names
             of
             his
             Dynastyes
             .
             Where
             do
             we
             ever
             read
             of
             the
             several
             Dynastyes
             of
             the
             
               Thinites
               ,
               Memphites
               ,
               Suites
               ,
               Diospolitans
            
             and
             many
             others
             but
             in
             himself
             ?
             It
             is
             very
             strange
             that
             neither
             Herodotus
             ,
             nor
             Eratosthenes
             ,
             nor
             Diodorus
             ,
             who
             have
             all
             written
             a
             succession
             of
             the
             
               Egyptian
               Kings
            
             ,
             should
             neither
             by
             their
             own
             industry
             ,
             nor
             by
             all
             the
             interest
             they
             had
             in
             Egypt
             ,
             get
             any
             knowledge
             of
             these
             methodically
             digested
             Dynastyes
             .
             Besides
             ,
             had
             there
             been
             any
             historical
             certainty
             in
             these
             Dynastyes
             of
             Manetho
             ,
             whence
             comes
             it
             to
             pass
             that
             they
             should
             be
             so
             silently
             passed
             over
             by
             those
             who
             were
             
               Egyptian
               Priests
            
             themselves
             and
             undertook
             to
             write
             the
             History
             of
             Egypt
             ?
             Such
             were
             Chaeremon
             who
             was
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             
               sacred
               scribe
            
             ,
             and
             
               Ptolomaeus
               Mendesius
            
             who
             was
             an
             
               Egyptian
               Priest
            
             ,
             as
             Eusebius
             tells
             us
             ,
             and
             comprehended
             the
             history
             of
             Egypt
             in
             three
             books
             .
             Now
             had
             this
             History
             been
             so
             authentical
             as
             is
             pretended
             ,
             whence
             come
             so
             many
             and
             great
             contradictions
             between
             them
             ,
             in
             so
             much
             that
             Iosephus
             saith
             ,
             
               If
               that
               which
               they
               report
               were
               true
               ,
               it
               were
               impossible
               they
               should
               so
               much
               differ
               ;
               but
               they
            
             
             
               labour
               in
               the
               invention
               of
               lyes
               ,
               and
               write
               neither
               agreeably
               to
               the
               truth
               nor
               to
               one
               another
               .
            
             So
             that
             it
             is
             next
             to
             a
             miracle
             almost
             to
             see
             how
             prodigiously
             fond
             of
             these
             
               Dynastyes
               Kircher
            
             is
             ,
             and
             what
             pains
             he
             hath
             taken
             to
             no
             purpose
             
             about
             them
             ;
             
               scio
               multos
               esse
            
             ,
             ●aith
             he
             ,
             
               qui
               hujusmodi
               Dynastias
               meras
               nugas
               &
               commenta
               putant
            
             ;
             very
             true
             ;
             but
             why
             
             is
             not
             he
             of
             the
             same
             mind
             too
             ?
             he
             confesseth
             himself
             to
             have
             been
             so
             once
             ;
             but
             since
             he
             had
             conversed
             more
             with
             the
             
               Oriental
               traditions
            
             ,
             he
             hath
             found
             them
             not
             to
             be
             so
             fabulous
             as
             many
             make
             them
             .
             It
             seems
             then
             the
             Basis
             of
             the
             
               Aegyptian
               Dynastyes
            
             as
             well
             before
             the
             flood
             as
             after
             ,
             must
             lye
             in
             this
             
               Oriental
               tradition
            
             ;
             a
             thing
             ,
             which
             some
             ,
             to
             shew
             their
             great
             skill
             in
             those
             Eastern
             languages
             ,
             are
             grown
             very
             fond
             of
             .
             But
             as
             far
             as
             I
             can
             yet
             see
             ,
             they
             sail
             to
             Ophir
             not
             for
             gold
             ,
             but
             Peacocks
             ;
             and
             the
             next
             Legend
             the
             world
             hath
             should
             be
             called
             
               Legenda
               Orientalis
            
             .
             For
             can
             any
             thing
             be
             more
             irrational
             ,
             absurd
             and
             fabulous
             ,
             then
             those
             
               Arabick
               traditions
            
             which
             that
             author
             scrapes
             as
             much
             for
             ,
             as
             
               Aesops
               Cock
            
             did
             on
             the
             Dunghill
             ?
             but
             there
             is
             no
             jewell
             to
             be
             found
             among
             them
             :
             Unless
             we
             should
             take
             those
             15.
             hard
             names
             of
             men
             for
             such
             which
             by
             the
             
               Arabick
               writers
            
             are
             said
             to
             have
             succeeded
             each
             other
             in
             Egypt
             before
             the
             flood
             ,
             viz.
             
               Nacraus
               ,
               Nathras
               ,
               Mesram
               ,
               Henoah
               ,
               Arjak
               ,
               Hasilim
               ,
               Husal
               ,
               Tatrasan
               ,
               Sarkak
               ,
               Schaluk
               ,
               Surith
               ,
            
             (
             who
             they
             say
             built
             the
             
               Pyramids
               )
               Hugith
               ,
               Manaus
               ,
               Aphrus
               ,
               Malinus
               ,
               Abn
               Ama
               Pharaun
               ,
            
             in
             whose
             time
             they
             say
             the
             flood
             came
             .
             But
             should
             we
             be
             so
             little
             befriended
             by
             reason
             as
             to
             grant
             all
             this
             ,
             what
             advantage
             will
             this
             be
             to
             Manetho
             who
             speaks
             not
             of
             Kings
             but
             whole
             Dynastyes
             ?
             so
             that
             it
             still
             appears
             these
             Dynastyes
             are
             fabulous
             not
             being
             attested
             by
             any
             credible
             witnesses
             .
             Secondly
             ,
             All
             those
             who
             profess
             to
             follow
             Manetho
             ,
             differ
             strangely
             from
             one
             another
             ,
             as
             
               Iosephus
               ,
               Africanus
               ,
               Eusebius
               ,
               George
               the
               Syncellus
            
             of
             the
             patriarchs
             of
             Tarasius
             ;
             and
             Scaliger
             who
             hath
             taken
             so
             much
             pains
             in
             digesting
             of
             them
             ,
             yet
             he
             is
             condemned
             by
             others
             since
             ;
             and
             
               Isaac
               Vossius
            
             gives
             a
             particular
             caution
             to
             his
             reader
             ,
             
               In
               his
            
             
             
               Dynastiis
               compingendis
               nequaquam
               esse
               sequendum
               ordinem
               &
               calculum
               Scaligeri
               .
            
             What
             should
             be
             the
             reason
             of
             this
             diversity
             ,
             but
             that
             they
             thought
             them
             not
             so
             
               authentick
               ▪
            
             but
             they
             might
             cut
             off
             ,
             alter
             and
             transpose
             as
             they
             saw
             occasion
             ?
             which
             is
             most
             plain
             and
             evident
             in
             Eusebius
             ,
             who
             makes
             no
             difficulty
             of
             ●utting
             of
             one
             whole
             Dynasty
             ,
             and
             dividing
             another
             into
             two
             ,
             only
             to
             reconcile
             the
             distance
             between
             
             Thuoris
             the
             
               Egyptian
               King
            
             ,
             and
             Tentamus
             the
             
               Assyrian
               Emperour
            
             ,
             and
             the
             destruction
             of
             Troy
             ,
             and
             therefore
             leaves
             out
             4.
             
             
               Assyrian
               Kings
            
             and
             a
             
               whole
               Dynasty
            
             of
             the
             Egyptians
             to
             make
             a
             Synchronisme
             between
             those
             three
             .
          
           
             But
             yet
             there
             hath
             been
             something
             very
             fairly
             offered
             to
             the
             world
             to
             clear
             the
             truth
             ,
             if
             not
             Manetho
             ,
             in
             order
             to
             his
             
             Dynastyes
             ,
             viz.
             that
             the
             subtle
             Egyptian
             to
             inhance
             the
             antiquity
             of
             his
             own
             Country
             ,
             did
             take
             implicite
             years
             for
             solid
             ,
             and
             place
             those
             in
             a
             succession
             which
             were
             cotemporary
             one
             with
             another
             ;
             This
             indeed
             is
             a
             very
             compendious
             way
             to
             advance
             a
             great
             sum
             of
             years
             with
             a
             very
             little
             charge
             :
             Wherein
             he
             hath
             done
             saith
             Cappellus
             ,
             as
             if
             a
             Spaniard
             in
             the
             Indies
             should
             glory
             of
             the
             antiquity
             of
             the
             Dynastyes
             of
             
             Spain
             ,
             and
             should
             attribute
             to
             the
             
               Earles
               of
               Barcinona
            
             337.
             years
             ,
             to
             the
             King
             of
             Arragon
             498.
             to
             the
             King
             of
             Portugal
             418.
             to
             the
             King
             of
             Leo
             545.
             of
             Castile
             800.
             years
             ,
             and
             yet
             all
             these
             Dynastyes
             rise
             from
             the
             years
             of
             our
             Lord
             717.
             when
             the
             Saracens
             first
             entred
             Spain
             .
             There
             are
             very
             few
             Nations
             ,
             but
             will
             go
             near
             to
             vie
             antiquity
             with
             the
             Egyptians
             ,
             if
             they
             may
             thus
             be
             allowed
             to
             reckon
             successively
             all
             those
             
               petty
               royalties
            
             which
             antiently
             were
             in
             most
             Nations
             ;
             as
             might
             be
             particularly
             instanced
             in
             most
             
               great
               Empires
            
             ,
             that
             they
             gradually
             rise
             from
             the
             subduing
             and
             incorporating
             of
             those
             
               petty
               royalties
            
             into
             which
             the
             several
             Nations
             were
             cantonized
             before
             .
             And
             there
             seems
             to
             be
             very
             strong
             ground
             of
             suspition
             that
             some
             such
             thing
             was
             designed
             by
             Manetho
             from
             the
             32.
             
             Dynasty
             which
             is
             of
             the
             
               Diospolitan
               Thebans
            
             ;
             for
             this
             Dynasty
             is
             said
             to
             begin
             from
             the
             tenth
             year
             of
             the
             15.
             
             Dynasty
             of
             the
             
               Phaenician
               Pastours
            
             in
             the
             time
             of
             Saites
             ;
             now
             which
             is
             most
             observable
             ,
             he
             that
             begins
             this
             Dynasty
             ,
             is
             of
             the
             very
             same
             name
             with
             him
             who
             begins
             the
             very
             first
             Dynasty
             of
             Manetho
             ,
             who
             is
             Menes
             ,
             and
             so
             likewise
             his
             son
             Athothis
             is
             the
             same
             in
             both
             :
             Which
             hath
             made
             many
             think
             because
             Menes
             is
             reckoned
             first
             ,
             not
             only
             in
             both
             these
             ,
             but
             in
             
               Diodorus
               ,
               Eratosthenes
            
             and
             others
             ,
             that
             this
             Menes
             was
             he
             who
             first
             began
             the
             Kingdom
             of
             Egypt
             ,
             after
             whose
             time
             it
             was
             divided
             into
             several
             Dynastyes
             .
             Which
             makes
             Scaliger
             say
             ,
             
               illa
               vet
               ustissima
               regna
               fuerunt
               instar
               latrociniorum
               ,
               ubi
               vis
               non
               lex
               aut
               successio
               aut
               suffragia
            
             
             
             
               populi
               reges
               in
               solio
               regni
               collocabant
               .
            
             This
             opinion
             of
             the
             coexistence
             of
             these
             Dynastyes
             is
             much
             embraced
             by
             Vossius
             
             both
             Father
             and
             Son
             ,
             and
             by
             the
             Father
             made
             use
             of
             to
             justifie
             Scaliger
             from
             calumniatours
             ,
             who
             made
             as
             though
             Scaliger
             did
             in
             effect
             overthrow
             the
             authority
             of
             the
             Scriptures
             by
             mentioning
             with
             some
             applause
             the
             Dynastyes
             of
             Manetho
             .
          
           
             But
             to
             this
             opinion
             how
             plausible
             soever
             it
             seems
             ,
             I
             offer
             these
             exceptions
             .
             First
             ,
             As
             to
             that
             Menes
             who
             is
             supposed
             
             to
             be
             the
             first
             founder
             of
             the
             
               Aegyptian
               Kingdom
            
             ,
             after
             whose
             death
             it
             is
             supposed
             that
             Aegypt
             was
             divided
             into
             all
             these
             Dynastyes
             ,
             I
             demand
             therefore
             who
             this
             Menes
             was
             ;
             was
             he
             the
             same
             with
             him
             whom
             the
             Scripture
             calls
             Misraim
             who
             was
             the
             first
             Planter
             of
             Egypt
             ?
             this
             is
             not
             probable
             ,
             for
             in
             all
             probability
             his
             name
             must
             be
             sought
             among
             the
             Gods
             and
             not
             the
             mortals
             that
             raigned
             .
             If
             we
             suppose
             him
             to
             be
             any
             other
             after
             him
             ,
             it
             will
             be
             hard
             giving
             an
             account
             how
             he
             came
             to
             have
             the
             whole
             power
             of
             Egypt
             in
             his
             hands
             ,
             and
             so
             soon
             after
             him
             it
             should
             be
             divided
             .
             For
             Kingdoms
             are
             ofttimes
             made
             up
             of
             those
             
               petty
               royalties
            
             before
             ;
             but
             it
             will
             be
             very
             hard
             finding
             instances
             of
             one
             persons
             enjoying
             the
             whole
             power
             ,
             and
             so
             many
             Dynastyes
             to
             arise
             after
             his
             decease
             ,
             and
             to
             continue
             coexistent
             in
             peace
             and
             full
             power
             so
             long
             as
             these
             several
             Dynastyes
             are
             supposed
             to
             do
             .
             Besides
             ,
             is
             it
             not
             very
             strange
             that
             no
             Historian
             should
             mention
             such
             a
             former
             distribution
             of
             several
             principalities
             so
             antiently
             in
             Egypt
             ?
             But
             that
             which
             to
             me
             utterly
             overthrows
             the
             coexistence
             of
             these
             Dynastyes
             in
             Egypt
             ,
             is
             ,
             by
             comparing
             with
             them
             what
             we
             finde
             in
             Scripture
             of
             greatest
             antiquity
             concerning
             the
             Kingdom
             of
             Egypt
             ;
             which
             I
             cannot
             but
             wonder
             that
             none
             of
             these
             learned
             men
             should
             take
             notice
             of
             .
             When
             the
             
               Egyptian
               Kingdom
            
             was
             first
             founded
             ,
             is
             not
             here
             a
             place
             to
             enquire
             ;
             but
             it
             is
             evident
             that
             in
             Abrahams
             time
             ,
             there
             was
             a
             
               Pharaoh
               King
            
             of
             Egypt
             (
             whom
             
             Archbishop
             Usher
             thinks
             to
             have
             been
             Apophis
             )
             not
             Abimelech
             the
             first
             King
             of
             Egypt
             ,
             as
             
               Constantinus
               Manasses
            
             reports
             in
             his
             Annals
             (
             by
             a
             ridiculous
             mistake
             of
             the
             King
             of
             Gerar
             for
             the
             King
             of
             
               Egypt
               .
            
             )
             This
             Pharaoh
             was
             then
             certainly
             King
             of
             all
             the
             Land
             of
             Egypt
             ,
             which
             still
             in
             Scripture
             
             is
             called
             the
             
               Land
               of
               Misraim
            
             from
             the
             first
             planter
             of
             it
             ;
             and
             this
             was
             of
             very
             great
             antiquity
             ;
             and
             therefore
             Funccius
             (
             though
             improbably
             )
             thinks
             this
             Pharaoh
             to
             have
             been
             Osiris
             ,
             and
             Rivet
             thinks
             Misraim
             might
             have
             been
             alive
             till
             that
             time
             ;
             here
             then
             we
             find
             no
             
               Dynastyes
               coexisting
            
             ,
             but
             one
             Kingdom
             under
             one
             King.
             If
             we
             descend
             somewhat
             lower
             ,
             to
             the
             times
             of
             Iacob
             and
             Ioseph
             ,
             the
             evidence
             is
             so
             undoubted
             of
             Aegypts
             being
             an
             entire
             Kingdom
             under
             one
             King
             ,
             that
             he
             may
             have
             just
             cause
             to
             suspect
             the
             ●yes
             either
             of
             his
             body
             or
             his
             mind
             that
             distrusts
             it
             .
             For
             what
             more
             evident
             then
             that
             Pharaoh
             who
             preferred
             Ioseph
             ,
             was
             
               King
               of
               all
               the
               Land
               of
            
             Aegypt
             ?
             
               Were
               not
               the
               seven
               years
               of
               famine
               over
               all
               the
               Land
               of
            
             Aegypt
             ?
             Gen.
             41.
             55.
             
             
               Was
               not
            
             Joseph
             
               set
               by
            
             Pharaoh
             
               over
               all
               the
               Land
               of
            
             Aegypt
             ?
             Gen.
             41.
             41
             ,
             43
             ,
             45.
             
             
               And
               did
               not
            
             Joseph
             
               go
               over
               all
               the
               Land
               of
            
             Aegypt
             
               to
               gather
               corn
            
             ?
             Gen.
             41.
             46.
             
             
               Nay
               did
               not
               he
               buy
               all
               the
               Land
               of
            
             Aegypt
             for
             Pharaoh
             ?
             Gen.
             47.
             20.
             
             Can
             there
             possibly
             be
             given
             any
             fuller
             evidence
             of
             an
             entire
             Kingdom
             ,
             then
             these
             are
             that
             Egypt
             was
             such
             then
             ?
             Afterwards
             we
             read
             of
             one
             King
             after
             another
             in
             Egypt
             for
             the
             space
             of
             nigh
             
               two
               hundred
            
             years
             ,
             during
             the
             children
             of
             
               Israels
               slavery
            
             in
             Egypt
             ;
             and
             was
             not
             he
             think
             we
             ,
             King
             over
             all
             Egypt
             ,
             in
             whose
             time
             the
             
               children
               of
               Israel
            
             went
             out
             thence
             ?
             And
             in
             all
             the
             following
             history
             of
             Scripture
             ,
             is
             there
             not
             mention
             made
             of
             Aegypt
             still
             as
             an
             entire
             Kingdom
             ,
             and
             of
             one
             King
             over
             it
             ?
             Where
             then
             is
             there
             any
             place
             for
             these
             
               co-temporary
               Dynastyes
            
             in
             Aegypt
             ?
             Nowhere
             that
             I
             know
             of
             ,
             but
             in
             the
             sancies
             of
             some
             
               learned
               men
            
             .
          
           
             Indeed
             there
             is
             one
             place
             that
             seems
             to
             give
             some
             countenance
             
             to
             this
             opinion
             ;
             but
             it
             is
             in
             far
             later
             times
             then
             the
             first
             Dynastyes
             of
             Manetho
             are
             supposed
             to
             be
             in
             ,
             which
             is
             in
             Isai.
             19.
             2.
             
             
               Where
               God
               ,
               saith
               he
               ,
               would
               set
               the
               Aegyptians
               against
               the
               Aegyptians
               ,
               and
               they
               shall
               fight
               every
               one
               against
               his
               brother
               ,
               City
               against
               City
               ,
               and
               Kingdom
               against
               Kingdom
               .
            
             Where
             it
             seems
             that
             there
             were
             several
             Kingdoms
             then
             existent
             among
             the
             Aegyptians
             ;
             but
             the
             Septuagint
             very
             well
             renders
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             now
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             the
             Aegyptians
             ,
             as
             Epiphanius
             and
             others
             tell
             us
             ,
             notes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               precincts
               of
               every
               great
               City
               ,
               such
               as
            
             
             
               our
               Counties
               are
            
             ,
             and
             therefore
             Pliny
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             praefecturae
             ;
             these
             were
             the
             
               several
               Provinces
            
             of
             Aegypt
             ,
             of
             which
             there
             were
             
               thirty
               six
            
             in
             
               Aegypt
               ,
               ten
            
             in
             
               Thebais
               ,
               ten
            
             in
             Delta
             ,
             the
             other
             sixteen
             in
             the
             
               midland
               parts
            
             ;
             so
             that
             by
             Kingdom
             against
             Kingdom
             ,
             no
             more
             is
             meant
             then
             one
             Province
             being
             set
             against
             
               another
               .
               Isaac
               Vossius
            
             thinks
             the
             number
             of
             the
             antient
             Nomi
             was
             twelve
             ,
             and
             that
             over
             every
             one
             of
             these
             was
             a
             peculiar
             King
             ;
             and
             that
             this
             number
             may
             be
             gathered
             from
             the
             Dynastyes
             of
             Manetho
             ,
             setting
             aside
             the
             Dynastyes
             of
             the
             
               Persians
               ,
               Aethiopians
            
             ,
             and
             
               Phaenicians
               :
               viz.
            
             the
             
               Thinites
               ,
               Memphites
               ,
               Elephantines
               ,
               Heracleopolitans
               ,
               Diospolitan
               Thebans
               ,
            
             the
             
               lesser
               Diospolitans
               ,
               Xoites
               ,
               Tanites
               ,
               Bubastites
               ,
               Saites
               ,
               Mendesians
            
             and
             Sebennytes
             :
             and
             so
             that
             Aegypt
             was
             antiently
             a
             Dodecarchy
             ,
             as
             England
             in
             the
             Saxons
             times
             was
             a
             Heptarchy
             .
             But
             as
             it
             already
             appears
             ,
             there
             could
             be
             antiently
             no
             such
             Dodecarchy
             in
             Aegypt
             ;
             so
             it
             is
             likewise
             evident
             that
             this
             distribution
             of
             Aegypt
             into
             Nomi
             is
             a
             later
             thing
             ,
             and
             by
             most
             writers
             is
             attributed
             to
             Sesoosis
             or
             Sesostris
             ,
             whom
             Iosephus
             supposeth
             to
             be
             
               Sesac
               King
            
             of
             Aegypt
             ,
             cotemporary
             with
             Rhehoboam
             .
             
             Indeed
             if
             we
             believe
             Gelaldinus
             the
             
               Arabick
               Historian
            
             cited
             by
             Kircher
             ,
             the
             most
             antient
             distribution
             of
             Aegypt
             was
             into
             
               four
               parts
               .
               Misraim
            
             held
             one
             part
             to
             himself
             ,
             and
             gave
             his
             son
             Copt
             another
             ,
             Esmun
             a
             third
             ,
             and
             Atrib
             a
             fourth
             part
             ;
             which
             division
             the
             same
             Author
             affirms
             to
             have
             continued
             till
             the
             time
             of
             Ioseph
             ,
             who
             made
             a
             new
             distribution
             of
             the
             whole
             Land
             :
             After
             him
             Sesestris
             divided
             the
             whole
             into
             thirty
             several
             Nomi
             ;
             so
             Kircher
             will
             needs
             have
             it
             ,
             that
             of
             the
             three
             several
             parts
             of
             Aegypt
             ,
             each
             might
             have
             for
             some
             
               mystical
               signification
            
             its
             
               ten
               Nomi
            
             ,
             of
             which
             every
             one
             had
             its
             distinct
             and
             peculiar
             God
             it
             worshipped
             ,
             and
             a
             particular
             Palace
             in
             the
             Labyrinth
             ,
             and
             a
             peculiar
             Sanhedrim
             or
             Court
             of
             Iustice
             belonging
             to
             it
             .
             But
             it
             evidently
             appears
             by
             that
             vain-glorious
             Oedipus
             ,
             that
             it
             is
             a
             far
             easier
             matter
             to
             make
             
               new
               mysteries
            
             ,
             then
             to
             interpret
             
               old
               ones
            
             ,
             which
             as
             it
             might
             be
             easily
             discovered
             in
             the
             main
             foundations
             whereon
             that
             
               structure
               stands
            
             ,
             so
             we
             have
             some
             evidence
             of
             it
             in
             our
             first
             entrance
             into
             it
             ,
             in
             this
             part
             of
             Chorography
             of
             Aegypt
             .
             For
             from
             whence
             had
             he
             this
             exact
             division
             of
             Aegypt
             into
             
             
               thirty
               Nomi
               ,
               t●n
            
             of
             which
             belonged
             to
             the
             upper
             Aegypt
             or
             
               Th●bais
               ,
               ten
            
             to
             Delta
             or
             the
             lower
             Aegypt
             ,
             and
             the
             ten
             remaining
             to
             the
             
               midland
               Countrey
            
             ?
             Hath
             he
             this
             from
             Ptolomy
             ,
             whose
             Scheme
             of
             the
             several
             Nomi
             he
             publisheth
             ?
             
             No.
             Ptolomy
             and
             Pliny
             by
             his
             own
             confession
             afterwards
             add
             many
             other
             to
             these
             ,
             as
             
               Omphile
               ,
               Phanturites
               ,
               Tinites
               ,
               Phatnites
               ,
               Ne●t
               ,
               Heptanomos
               ,
            
             &c.
             
             Hath
             he
             it
             from
             Strabo
             whose
             authority
             he
             cites
             for
             it
             ?
             No
             such
             matter
             .
             For
             Strabo
             saith
             expresly
             that
             Thebais
             had
             
               ten
               Nomi
               ,
               Delta
               ten
            
             ,
             and
             the
             
             
               midland
               sixteen
            
             ;
             only
             some
             are
             of
             opinion
             ,
             saith
             he
             ,
             that
             there
             were
             as
             many
             Nomi
             as
             Palaces
             in
             the
             Labyrinth
             ,
             which
             were
             toward
             thirty
             ;
             but
             yet
             the
             number
             is
             uncertain
             still
             .
             We
             see
             by
             this
             how
             ominous
             it
             is
             for
             an
             Oedipus
             to
             stumble
             at
             the
             threshold
             ,
             and
             how
             easie
             a
             matter
             it
             is
             to
             
               interpret
               mysteries
            
             ,
             if
             we
             may
             have
             the
             making
             of
             them
             .
             We
             see
             then
             no
             evidence
             at
             all
             for
             these
             
               cotemporary
               Dynastyes
            
             of
             Manetho
             ;
             which
             yet
             if
             we
             should
             grant
             ,
             would
             be
             a
             further
             argument
             of
             the
             uncertainly
             of
             
               Heathen
               Chronology
            
             ,
             when
             among
             them
             implicite
             years
             are
             given
             out
             to
             the
             world
             for
             solid
             ;
             so
             that
             which
             way
             soever
             Manetho
             his
             Dynastyes
             be
             taken
             ,
             they
             will
             prove
             the
             thing
             in
             hand
             ,
             whether
             we
             suppose
             them
             at
             least
             most
             part
             fabulous
             ,
             or
             should
             grant
             he
             had
             taken
             those
             in
             succession
             to
             each
             other
             ,
             which
             were
             co-existent
             with
             one
             another
             .
          
        
         
           
           
             CHAP.
             VI.
             The
             uncertain
             epocha's
             of
             Heathen
             Chronology
             .
          
           
             
               
                 An
                 account
                 given
                 of
                 the
                 defect
                 of
                 Chronology
                 in
                 the
                 eldest
                 times
                 .
                 Of
                 the
                 Solar
                 year
                 among
                 the
                 Aegyptians
                 ,
                 the
                 original
                 of
                 the
                 Epacts
                 ,
                 the
                 antiquity
                 of
                 Intercalation
                 among
                 them
                 .
                 Of
                 the
                 several
                 Canicular
                 years
                 ;
                 the
                 difference
                 between
              
               Scaliger
               and
               Petavius
               
                 considered
                 .
                 The
                 certain
              
               Epocha's
               
                 of
                 the
              
               Aegyptian
               
                 History
                 no
                 elder
                 then
              
               Nabonasser
               .
               
                 Of
                 the
                 Graecian
                 accounts
                 .
                 The
                 fabulousness
                 of
                 the
                 Heroical
                 age
                 of
              
               Greece
               .
               
                 Of
                 the
                 antient
                 Graecian
                 Kingdoms
                 .
                 The
                 beginning
                 of
                 the
                 Olympiads
                 .
                 The
                 uncertain
                 Origines
                 of
                 the
                 Western
                 Nations
                 .
                 Of
                 the
                 Latine
                 Dynastyes
                 .
                 The
                 different
              
               Palilia
               of
               Rome
               .
               
                 The
                 uncertain
                 reckoning
              
               Ab
               V.
               C.
               
                 Of
                 impostures
                 as
                 to
                 antient
                 Histories
                 .
                 Of
              
               Annius
               ,
               Inghiramius
               ,
               
                 and
                 others
                 .
                 Of
                 the
                 characters
                 used
                 by
                 Heathen
                 Priests
                 .
                 No
                 sacred
                 characters
                 among
                 the
                 Iews
                 .
                 The
                 partiality
                 and
                 inconsistency
                 of
                 Heathen
                 Histories
                 with
                 each
                 other
                 .
                 From
                 all
                 which
                 the
                 want
                 of
                 credibility
                 in
                 them
                 as
                 to
                 an
                 account
                 of
                 antient
                 times
                 is
                 clearly
                 demonstrated
                 .
              
            
          
           
             THe
             next
             thing
             to
             evidence
             the
             uncertainty
             of
             the
             
               Heathen
               Chronology
            
             ,
             is
             ,
             
               the
               want
               of
               certain
               parapegmata
               ,
               or
            
             
             
               some
               fixed
               periods
               of
               time
               ,
               according
               to
               which
               the
               account
               of
               times
               must
               be
               made
               .
            
             For
             if
             there
             be
             no
             certain
             Epocha's
             by
             which
             to
             reckon
             the
             succession
             of
             ages
             ,
             the
             distance
             of
             intervalls
             ,
             and
             all
             
               intervening
               accidents
            
             ,
             we
             must
             of
             necessity
             fluctuate
             in
             continual
             uncertainties
             ,
             and
             have
             no
             sure
             foundation
             to
             bottom
             any
             account
             of
             antient
             times
             upon
             .
             The
             great
             reason
             of
             this
             defect
             ,
             is
             the
             little
             care
             which
             those
             who
             lived
             in
             the
             
               eldest
               times
            
             had
             to
             preserve
             the
             memory
             of
             any
             
               antient
               tradition
            
             among
             themselves
             ,
             or
             to
             convey
             it
             to
             posterity
             in
             such
             a
             way
             as
             might
             be
             least
             lyable
             to
             imposture
             .
             Of
             all
             kinds
             of
             
               Learning
               ,
               Chronology
            
             was
             the
             most
             rude
             in
             eldest
             times
             ;
             and
             yet
             that
             is
             well
             called
             by
             
               Scaliger
               ,
               the
               life
               and
               soul
               of
               History
               ,
            
             without
             which
             ,
             History
             is
             but
             a
             confused
             
             lump
             ,
             a
             
               meer
               Mola
            
             ,
             an
             
               indigested
               piece
               of
               flesh
               ,
               without
               life
               or
               form
               .
            
             The
             antient
             accounts
             of
             the
             world
             were
             meerly
             from
             year
             to
             year
             ,
             and
             that
             with
             abundance
             of
             
               obscurity
               ,
               uncertainty
            
             and
             variety
             :
             sometimes
             going
             by
             the
             course
             of
             the
             Moon
             ,
             and
             therein
             they
             were
             as
             mutable
             as
             the
             Moon
             her self
             ,
             how
             to
             conform
             the
             year
             regularly
             to
             her
             motion
             ;
             and
             it
             was
             yet
             greater
             difficulty
             to
             regul●te
             it
             by
             the
             course
             of
             the
             Sun
             ,
             and
             to
             make
             the
             accounts
             of
             the
             Sun
             and
             Moon
             meet
             .
             There
             was
             so
             much
             perplexity
             and
             confusion
             about
             the
             ordering
             of
             a
             
               single
               year
            
             ,
             and
             so
             long
             in
             most
             Nations
             before
             they
             could
             bring
             it
             in●o
             any
             order
             ,
             that
             we
             are
             not
             to
             expect
             any
             
               fixed
               periods
            
             by
             which
             to
             find
             out
             the
             succession
             of
             ages
             among
             them
             .
             Among
             the
             Aegyptians
             who
             are
             supposed
             most
             skilful
             in
             the
             account
             of
             the
             year
             ,
             it
             was
             a
             long
             time
             before
             they
             found
             out
             any
             certain
             course
             of
             it
             .
             It
             is
             agreed
             by
             most
             ,
             that
             when
             the
             
               Aegyptian
               Priests
            
             had
             found
             out
             the
             form
             of
             the
             year
             by
             the
             course
             of
             the
             Sun
             ,
             (
             which
             is
             attributed
             by
             Diodorus
             to
             the
             
               Heliopolitan
               Priests
            
             )
             
             yet
             the
             year
             in
             common
             use
             was
             only
             of
             360.
             dayes
             ,
             which
             in
             any
             great
             
               period
               of
               years
            
             must
             needs
             cause
             a
             
               monstrous
               confusion
            
             by
             reason
             that
             their
             Moneths
             must
             of
             necessity
             by
             degrees
             change
             their
             place
             ,
             so
             that
             in
             the
             great
             
               Canicular
               year
               of
            
             730.
             
             Thoyth
             which
             was
             the
             beginning
             of
             the
             
               Summer
               Solstice
            
             in
             the
             entrance
             into
             that
             period
             ,
             would
             be
             removed
             into
             the
             midst
             of
             Winter
             ,
             from
             whence
             arose
             that
             
               Aegyptian
               Fable
            
             in
             Herodotus
             ,
             that
             in
             the
             time
             of
             their
             
               eldest
               Kings
            
             ,
             
             the
             
               Sun
               had
               twice
               changed
               his
               rising
               and
               setting
            
             ;
             which
             was
             only
             caused
             by
             the
             variation
             of
             their
             Moneths
             ,
             and
             not
             by
             any
             alteration
             in
             the
             course
             of
             the
             Sun.
             Which
             defect
             the
             Aegyptian
             Priests
             at
             last
             observing
             ,
             saw
             a
             necessity
             of
             adding
             five
             dayes
             to
             the
             end
             of
             the
             year
             ,
             which
             thence
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             implyes
             they
             were
             not
             antiently
             in
             use
             among
             them
             ,
             being
             afterwards
             added
             to
             make
             up
             the
             course
             of
             the
             year
             .
             Which
             the
             Aegyptians
             give
             an
             account
             of
             ,
             as
             Plutarch
             tells
             us
             under
             this
             Fable
             :
             
               Mercury
               being
               once
            
             
             
               at
               Dice
               with
               the
               Moon
               ,
               he
               got
               from
               her
               the
            
             72.
             
               part
               of
               the
               year
               ,
               which
               he
               after
               added
               to
               the
            
             360.
             
               dayes
               which
               were
               antiently
               the
               dayes
               of
               the
               year
               ,
               which
               they
               called
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               therein
               celebrated
               the
               Festivals
               of
               their
               gods
               ,
            
             thence
             the
             
             names
             of
             the
             several
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             were
             taken
             from
             the
             Gods
             ;
             the
             first
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             being
             celebrated
             in
             honour
             of
             him
             ;
             the
             second
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             which
             Scaliger
             understands
             Anubis
             ,
             but
             Vossius
             more
             probably
             the
             
               Senior
               Orus
            
             ;
             the
             third
             to
             Typho
             ,
             the
             fourth
             to
             Isis
             ,
             the
             fift
             to
             Nephtha
             the
             
             wife
             of
             Typho
             and
             sister
             to
             Isis.
             This
             course
             of
             the
             year
             Scaliger
             thinks
             that
             the
             Aegyptians
             represented
             by
             the
             Serpent
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             being
             described
             in
             a
             round
             circle
             biting
             some
             part
             of
             his
             tail
             in
             his
             mouth
             ,
             whereby
             ,
             saith
             he
             ,
             they
             would
             have
             it
             understood
             ,
             that
             the
             form
             of
             the
             year
             was
             not
             perfect
             without
             that
             adjection
             of
             five
             dayes
             to
             the
             end
             of
             the
             year
             :
             For
             to
             this
             day
             ,
             saith
             he
             ,
             the
             Coptites
             and
             antient
             Aegyptians
             call
             the
             end
             of
             the
             year
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             seems
             that
             afterwards
             they
             understood
             likewise
             the
             necessity
             of
             intercalation
             of
             a
             day
             every
             fourth
             year
             for
             the
             sake
             of
             the
             redundant
             quadrant
             each
             year
             above
             365.
             dayes
             ;
             which
             course
             of
             four
             years
             they
             called
             their
             
               Canicular
               year
            
             ,
             because
             they
             observed
             its
             defect
             in
             that
             time
             one
             whole
             day
             from
             the
             rising
             of
             the
             Dog-star
             ;
             and
             besides
             ,
             that
             they
             called
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               &
               lustrum
               Sothiacum
            
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Dog-star
             ;
             but
             Censorinus
             denies
             any
             use
             of
             intercalation
             among
             the
             Egyptians
             in
             their
             civil
             year
             ,
             although
             their
             
             Sacred
             and
             Hieroglyphical
             years
             might
             admit
             of
             it
             .
             And
             upon
             this
             ground
             ,
             I
             suppose
             the
             controversie
             between
             those
             two
             learned
             persons
             Scaliger
             and
             Petavius
             concerning
             the
             antiquity
             of
             Intercalation
             among
             the
             Egyptians
             may
             be
             reconciled
             .
             For
             on
             the
             one
             side
             it
             is
             apparent
             ,
             that
             the
             ordinary
             
             or
             
               civil
               year
            
             did
             want
             intercalation
             ,
             by
             this
             testimony
             of
             
               Censorinus
               ;
               Eorum
               annus
               civilis
               solos
               habet
               dies
            
             365.
             
               sine
               ullo
               intercalari
               ;
               itaque
               quadriennium
               apud
               cos
               uno
               circiter
               die
               minus
               est
               quam
               naturale
               quadriennum
            
             ;
             and
             thence
             saith
             he
             ,
             it
             comes
             to
             pass
             ,
             that
             in
             1461.
             years
             which
             was
             the
             great
             
               Heliacal
               year
            
             ,
             it
             returns
             to
             the
             same
             beginning
             ;
             for
             then
             the
             Dog-star
             ariseth
             again
             upon
             the
             first
             day
             of
             the
             month
             Thoyth
             ,
             as
             it
             did
             at
             the
             beginning
             of
             this
             great
             
               Canicular
               year
            
             ;
             and
             that
             this
             kind
             of
             
               civil
               year
            
             did
             continue
             among
             them
             in
             the
             time
             of
             Censorinus
             (
             which
             was
             of
             the
             Dionysian
             account
             238.
             )
             appears
             by
             this
             ,
             that
             he
             saith
             in
             the
             year
             wherein
             he
             wrote
             his
             book
             ,
             the
             New-moon
             of
             Thoyth
             was
             
             before
             the
             seventh
             day
             of
             the
             Calends
             of
             Iuly
             ,
             whereas
             100.
             years
             before
             ,
             it
             was
             before
             the
             12.
             of
             the
             Calends
             of
             August
             ;
             whence
             it
             is
             evident
             ,
             that
             the
             
               Iulian
               year
            
             whatever
             some
             learned
             men
             pretend
             to
             the
             contrary
             ,
             was
             not
             in
             ordinary
             use
             among
             the
             Egyptians
             in
             that
             time
             ;
             and
             that
             Sosigenes
             when
             he
             corrected
             the
             
               Roman
               account
            
             and
             brought
             in
             the
             form
             of
             the
             
               Iulian
               year
            
             ,
             did
             not
             take
             his
             pattern
             from
             the
             
             
               Egyptian
               year
            
             ,
             but
             from
             the
             Graecians
             of
             Alexandria
             ,
             who
             did
             make
             use
             of
             the
             quadrant
             added
             to
             the
             365.
             years
             ,
             which
             the
             Egyptians
             did
             not
             ,
             as
             appeare
             further
             by
             the
             
               golden
               circle
            
             in
             the
             monument
             of
             Osymanduas
             (
             which
             Diodorus
             speaks
             of
             out
             of
             
               Hecataeus
               Milesius
            
             )
             which
             was
             of
             365.
             cubits
             compass
             ,
             and
             divided
             into
             so
             many
             segments
             for
             every
             
             day
             with
             the
             observations
             of
             the
             rising
             and
             setting
             of
             the
             several
             stars
             ,
             and
             the
             effects
             portended
             by
             them
             .
             And
             the
             reason
             why
             this
             year
             continued
             in
             civil
             use
             among
             the
             Egyptians
             ,
             
             is
             well
             assigned
             by
             Geminus
             ,
             that
             the
             Egyptians
             according
             to
             a
             superstitious
             observation
             they
             had
             ,
             would
             needs
             have
             their
             Festivals
             run
             through
             every
             day
             in
             the
             year
             .
             But
             now
             on
             the
             other
             side
             ,
             it
             is
             as
             evident
             that
             by
             continual
             observation
             the
             wisest
             of
             the
             
               Egyptian
               Priests
            
             did
             discern
             the
             necessity
             of
             intercalation
             ,
             and
             that
             there
             wanted
             six
             hours
             in
             every
             year
             to
             make
             it
             compleat
             ,
             which
             every
             four
             years
             would
             make
             the
             intercalation
             of
             a
             day
             necessary
             ;
             so
             much
             by
             Diodorus
             is
             affirmed
             of
             the
             
               Theban
               Priests
            
             who
             were
             the
             best
             Astronomers
             ,
             and
             by
             Strabo
             both
             of
             the
             Theban
             
             and
             Heliopolitan
             ;
             and
             so
             likewise
             Horapollo
             ,
             whose
             work
             was
             to
             interpret
             the
             more
             abstruse
             Learning
             of
             the
             
               Egyptian
               Priests
               ;
               when
            
             ,
             (
             saith
             he
             )
             
               the
               Egyptians
               would
               express
               a
               year
               ,
               they
               name
               a
               quadrant
               ,
               because
               from
               one
               rising
               of
               the
               star
            
             Sothis
             
               to
               another
               ,
               the
               fourth
               part
               of
               a
               day
               is
               added
               ,
               so
               that
               the
               year
               consists
               of
            
             365.
             
               dayes
               (
               and
               a
               quadrant
            
             must
             be
             added
             ,
             because
             of
             the
             antecedents
             and
             consequents
             )
             therefore
             every
             
             fourth
             year
             they
             reckon
             a
             supernumerary
             day
             .
             How
             unjustly
             Petavius
             hath
             charged
             Scaliger
             with
             falshood
             in
             reference
             to
             this
             testimony
             of
             Horapollo
             ,
             meerly
             because
             the
             citation
             did
             not
             appear
             in
             that
             chapter
             mentioned
             by
             Scaliger
             in
             the
             book
             which
             Petavius
             used
             ,
             hath
             been
             already
             observed
             by
             learned
             men
             ;
             whereupon
             Vossius
             condemns
             .
             
             Petavius
             of
             strange
             incogitancy
             ,
             because
             in
             three
             editions
             mentioned
             by
             him
             ,
             Scaligers
             citation
             was
             right
             ;
             but
             Conringius
             hath
             since
             pleaded
             in
             behalf
             of
             Petavius
             ,
             that
             he
             
             might
             make
             use
             of
             the
             edition
             of
             Causinus
             distinct
             from
             the
             other
             three
             ;
             whereby
             we
             see
             how
             small
             a
             matter
             will
             beget
             a
             send
             between
             learned
             men
             ,
             especially
             where
             prejudice
             hath
             lodged
             before
             ,
             as
             is
             too
             evident
             in
             Petavius
             his
             rough
             dealing
             on
             all
             occasions
             with
             that
             very
             deserving
             person
             
               Ioseph
               Scaliger
            
             .
             But
             to
             return
             ,
             from
             hence
             by
             degrees
             the
             Egyptians
             proceeded
             to
             make
             greater
             periods
             of
             years
             (
             as
             Eudoxus
             carried
             his
             
               octaëter
               is
            
             into
             Greece
             from
             the
             Canicular
             year
             of
             the
             Egyptians
             )
             they
             framed
             from
             this
             a
             greater
             Canicular
             year
             ,
             which
             had
             as
             many
             years
             as
             a
             Iulian
             hath
             dayes
             ;
             and
             lastly
             ,
             the
             greatest
             Canicular
             year
             which
             comprehended
             four
             of
             the
             greater
             ,
             and
             consisted
             of
             a
             period
             of
             1461.
             years
             .
             But
             thus
             we
             see
             ,
             that
             the
             great
             periods
             of
             years
             among
             them
             rise
             gradually
             as
             they
             grow
             more
             skillfull
             in
             the
             understanding
             the
             nature
             of
             the
             year
             ;
             and
             that
             they
             had
             antiently
             no
             certain
             periods
             to
             govern
             themselves
             by
             in
             their
             computation
             of
             antient
             times
             .
             Nay
             the
             Egyptians
             have
             not
             as
             appears
             ,
             any
             
               certain
               Epocha
            
             to
             go
             by
             elder
             then
             the
             Egyptian
             years
             of
             Nabonassar
             ,
             and
             afterwards
             from
             the
             death
             of
             Alexander
             ,
             and
             
               Ptolomy
               Philadelphus
            
             ,
             and
             Augustus
             his
             victory
             at
             Actium
             .
          
           
             If
             from
             the
             Aegyptians
             we
             remove
             our
             discourse
             unto
             
             the
             Grecians
             ,
             we
             are
             still
             plunged
             into
             greater
             uncertainties
             ,
             it
             being
             acknowledged
             by
             themselves
             that
             they
             had
             no
             certain
             succession
             of
             time
             before
             the
             Olympiads
             .
             To
             which
             purpose
             the
             Testimony
             of
             Varro
             in
             Censorinus
             is
             generally
             taken
             notice
             of
             ,
             distributing
             time
             into
             three
             parts
             ,
             reckoning
             two
             of
             them
             to
             be
             unknown
             and
             fabulous
             ,
             and
             the
             historical
             part
             of
             time
             to
             begin
             with
             the
             first
             Olympiad
             .
             Indeed
             Scaliger
             and
             some
             others
             are
             loth
             to
             reject
             all
             that
             
             second
             part
             of
             time
             as
             fabulous
             ,
             which
             was
             in
             the
             interval
             between
             Deucalions
             flood
             and
             the
             Olympiads
             ;
             therefore
             they
             had
             rather
             call
             it
             Heroical
             ,
             though
             much
             corrupted
             with
             Fables
             ,
             and
             think
             that
             it
             was
             historical
             as
             to
             persons
             ,
             but
             fabulous
             as
             to
             the
             actions
             of
             those
             persons
             .
             But
             granting
             this
             ,
             yet
             we
             are
             wholly
             to
             seek
             for
             any
             certain
             account
             of
             
             the
             succession
             of
             time
             and
             persons
             ,
             for
             want
             of
             some
             certain
             Epocha's
             ,
             which
             like
             the
             Pole-star
             should
             guide
             ut
             in
             our
             passage
             through
             that
             boundless
             Ocean
             of
             the
             Graecian
             history
             .
             It
             must
             be
             confessed
             that
             some
             of
             the
             learned
             Heathens
             have
             taken
             a
             great
             deal
             of
             pains
             this
             way
             to
             find
             out
             some
             certain
             periods
             to
             fix
             on
             in
             the
             time
             before
             the
             Olympiads
             ,
             as
             
               Philocorus
               ,
               Apollodorus
            
             ,
             and
             
               Dionysius
               Halycarnassensis
            
             ,
             and
             others
             ,
             who
             out
             of
             their
             skill
             in
             Astronomy
             sought
             to
             bring
             down
             some
             certain
             intervals
             between
             the
             destruction
             of
             Troy
             ,
             and
             the
             first
             Olympick
             game
             of
             Pelops
             ,
             restored
             by
             Hercules
             &
             Atreus
             .
             But
             granting
             that
             their
             Epocha's
             were
             fixed
             and
             certain
             ,
             that
             the
             destruction
             of
             Troy
             was
             upon
             the
             23
             of
             Thargelion
             ,
             the
             11
             moneth
             of
             the
             Attick
             account
             ,
             and
             that
             the
             Olympick
             game
             fell
             out
             answerably
             to
             the
             ninth
             of
             our
             Iuly
             ,
             and
             these
             things
             were
             evidently
             proved
             from
             
               Astronomical
               observations
            
             ;
             yet
             how
             vast
             an
             account
             of
             time
             is
             lost
             quite
             beyond
             the
             siege
             of
             Troy
             !
             and
             besides
             that
             ,
             as
             to
             all
             other
             accidents
             in
             the
             In-tervals
             between
             these
             two
             Epocha's
             ,
             which
             could
             not
             be
             proved
             by
             
               Celestial
               observations
            
             concurrent
             with
             them
             ,
             they
             were
             left
             at
             a
             very
             great
             uncertainty
             still
             ;
             only
             they
             might
             guess
             whether
             they
             approached
             nearer
             to
             one
             Epocha
             then
             the
             other
             ;
             but
             the
             series
             of
             Families
             and
             their
             Generations
             (
             three
             of
             which
             made
             a
             Century
             of
             years
             )
             whereby
             they
             might
             come
             to
             some
             conjectures
             ,
             but
             could
             never
             arrive
             at
             any
             certainty
             at
             all
             .
          
           
             But
             that
             which
             is
             most
             to
             our
             purpose
             ,
             is
             ,
             that
             all
             the
             history
             of
             the
             Original
             of
             Greece
             ,
             the
             foundations
             of
             their
             
             several
             Kingdoms
             ,
             the
             succestion
             of
             their
             first
             Kings
             ,
             and
             all
             that
             comes
             under
             the
             name
             of
             the
             history
             of
             their
             ancient
             times
             ,
             is
             clearly
             given
             over
             by
             their
             own
             most
             skilful
             Chronologers
             ,
             as
             matters
             out
             of
             the
             reach
             of
             any
             clear
             evidence
             .
             Thence
             come
             such
             great
             differences
             concerning
             the
             antiquity
             of
             their
             ancient
             Kingdoms
             ;
             the
             Argolick
             Kingdom
             by
             
               Dionysius
               Halycarnass
            
             .
             is
             supposed
             to
             be
             the
             eldest
             ,
             and
             the
             Attick
             younger
             then
             it
             by
             40
             Generations
             ,
             which
             according
             to
             their
             computation
             comes
             to
             a
             1000
             years
             ,
             which
             is
             impossible
             ;
             and
             yet
             the
             Arcadians
             ,
             who
             gave
             themselves
             out
             to
             be
             elder
             then
             the
             Moon
             ,
             are
             supposed
             
             to
             be
             younger
             by
             him
             then
             the
             Grashoppers
             of
             Athens
             by
             nine
             Generations
             ;
             and
             the
             Pthiotica
             under
             Deucalion
             ,
             younger
             thenthe
             Arcadica
             by
             42
             Generations
             ,
             which
             Scaliger
             might
             well
             say
             were
             impossible
             and
             inconsistent
             .
             The
             Sycyonian
             Kingdom
             is
             by
             most
             supposed
             to
             be
             of
             greatest
             antiquity
             among
             the
             Graecians
             ,
             from
             which
             Varro
             began
             his
             history
             ,
             
             as
             S.
             Austin
             tells
             us
             ,
             and
             yet
             as
             to
             this
             ,
             Pausanias
             only
             re●kons
             the
             names
             of
             some
             Kings
             there
             ,
             without
             any
             succession
             of
             time
             among
             them
             ;
             and
             yet
             as
             to
             those
             names
             ,
             Africanus
             (
             and
             Eusebius
             from
             him
             )
             dissent
             from
             Pausanias
             ;
             and
             which
             is
             most
             observable
             ,
             Homer
             reckons
             Adrastus
             ,
             who
             is
             the
             23
             in
             the
             account
             of
             Africanus
             ,
             to
             be
             the
             first
             that
             reigned
             in
             Secyon
             ,
             whose
             time
             was
             after
             the
             institution
             of
             the
             Olympick
             game
             by
             Pelops
             :
             of
             him
             thus
             Homer
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
            
             Whereby
             he
             expresseth
             Adrastus
             to
             be
             the
             
               first
               King
            
             of
             Sicyon
             ;
             and
             not
             as
             Scaliger
             would
             interpret
             it
             ,
             that
             Adrastus
             was
             first
             King
             of
             the
             Sicyonians
             before
             he
             was
             of
             the
             Argives
             ;
             for
             in
             the
             time
             of
             Adrastus
             at
             Sicyon
             ,
             either
             Atreus
             ,
             or
             Thyestes
             was
             King
             of
             the
             Argives
             ;
             for
             in
             the
             second
             year
             of
             Phaestus
             and
             Adrastus
             his
             supposed
             Predecessor
             in
             
               Sicyon
               ,
               Atreus
            
             restored
             the
             Olympick
             game
             of
             Pelops
             ,
             in
             the
             41
             year
             of
             their
             reign
             ,
             and
             they
             reigned
             at
             Argi
             65
             years
             :
             Now
             that
             Phaestus
             at
             Sicyon
             is
             supposed
             to
             reign
             but
             eight
             years
             ;
             and
             therefore
             the
             reign
             of
             Adrastus
             at
             Sicyon
             falls
             in
             with
             that
             of
             Atreus
             &
             Thyestes
             at
             Argi
             or
             Mycenae
             .
             Thus
             we
             see
             now
             how
             uncertain
             the
             account
             of
             times
             was
             before
             the
             beginning
             of
             the
             Olympiads
             among
             the
             Graecians
             ,
             which
             is
             fully
             acknowledged
             by
             Diodorus
             ,
             and
             the
             very
             reason
             given
             which
             we
             here
             insist
             on
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               there
               was
               no
               certainty
               in
               the
               ancient
               Graecian
               history
               ,
               because
               they
               had
               no
               certain
               term
            
             (
             which
             he
             calls
             parapegma
             ,
             as
             others
             Epocha
             ,
             and
             
               Censorinus
               titulus
               )
               from
               whence
               to
               deduce
               their
               accounts
               .
            
             But
             now
             from
             the
             time
             of
             the
             Olympiads
             (
             i.
             e.
             from
             the
             first
             of
             them
             after
             their
             restauration
             by
             Iphitus
             ,
             wherein
             the
             names
             of
             the
             Conquerors
             were
             ingraven
             in
             
               brass
               tablets
            
             for
             the
             purpose
             )
             the
             
             succession
             of
             time
             is
             most
             certain
             and
             historical
             among
             the
             Graecians
             ;
             by
             which
             account
             we
             have
             from
             thence
             a
             certain
             way
             of
             commensurating
             the
             sacred
             and
             prophane
             history
             .
             All
             the
             difficulty
             is
             in
             what
             year
             of
             sacred
             history
             the
             Olympiads
             began
             ,
             which
             Scaliger
             thus
             finds
             out
             .
             Censorinus
             writes
             (
             in
             the
             year
             of
             Christ
             238.
             which
             was
             of
             the
             
               Iulian
               period
            
             
             4951.
             )
             that
             ,
             that
             year
             was
             from
             the
             first
             Olympiad
             of
             Iphitus
             1014.
             the
             first
             Olympiad
             was
             of
             the
             
               Iulian
               period
            
             3938.
             which
             was
             according
             to
             our
             
               learned
               Primate
               A.
               M.
            
             3228.
             and
             the
             35
             of
             
               Uzziah
               King
            
             of
             Iudah
             ,
             or
             the
             34.
             as
             Capellus
             thinks
             :
             So
             that
             from
             henceforward
             we
             have
             a
             clear
             account
             of
             times
             ,
             which
             we
             have
             demonstrated
             to
             have
             been
             so
             uncertain
             before
             .
          
           
             If
             we
             come
             from
             the
             Greeks
             further
             into
             these
             European
             parts
             ,
             we
             shall
             find
             as
             much
             darkness
             and
             obscurity
             as
             
             to
             ancient
             times
             ,
             if
             not
             more
             ,
             then
             in
             those
             already
             discoursed
             of
             .
             For
             the
             truth
             is
             ,
             the
             account
             of
             times
             before
             the
             Romans
             in
             
               Italy
               ,
               Germany
            
             ,
             old
             Gallia
             or
             Britain
             ,
             are
             scarce
             fit
             to
             be
             discoursed
             of
             under
             any
             head
             then
             that
             of
             impostures
             .
             Not
             that
             I
             think
             those
             Nations
             had
             lain
             in
             a
             perpetual
             sleep
             till
             the
             Romans
             waked
             them
             into
             some
             kind
             of
             civility
             ,
             but
             that
             they
             had
             no
             certain
             way
             of
             conveying
             down
             the
             transactions
             of
             their
             own
             and
             former
             times
             to
             the
             view
             of
             posterity
             .
             On
             which
             account
             we
             may
             justly
             reject
             all
             those
             pretended
             successions
             of
             Kings
             h●re
             in
             Britain
             from
             Gomer
             to
             Brute
             as
             fabulous
             :
             And
             it
             will
             be
             the
             less
             wonder
             it
             should
             be
             so
             in
             those
             then
             accounted
             barbarous
             Nations
             ,
             when
             even
             among
             those
             who
             were
             the
             Planters
             of
             knowledge
             and
             civility
             among
             others
             ,
             the
             account
             of
             their
             ancient
             times
             is
             so
             dark
             ,
             confused
             ,
             and
             uncertain
             :
             As
             it
             would
             sufficiently
             appear
             to
             any
             that
             would
             take
             the
             pains
             to
             examine
             the
             succession
             of
             the
             two
             
               first
               Dynastyes
            
             among
             the
             Latins
             ;
             the
             first
             before
             Aeneas
             his
             coming
             into
             Italy
             ,
             and
             the
             second
             of
             the
             Aeneadae
             after
             ;
             and
             certainly
             it
             will
             be
             sufficient
             ground
             to
             question
             the
             account
             of
             times
             before
             ,
             if
             in
             the
             third
             Dynasty
             ,
             when
             the
             succession
             seems
             so
             clear
             ,
             and
             so
             certain
             an
             Epocha
             as
             the
             building
             of
             Rome
             ,
             to
             deduce
             their
             accounts
             from
             their
             Chronology
             be
             uncertain
             ,
             which
             I
             shall
             briefly
             speak
             to
             .
             For
             although
             
               Porcius
               Cato
            
             
             have
             in
             Dionysius
             the
             honour
             of
             finding
             out
             the
             first
             Palilia
             of
             the
             City
             of
             Rome
             (
             which
             was
             the
             Feast
             observed
             to
             the
             honour
             of
             the
             
               God
               Pales
            
             ,
             in
             the
             time
             of
             which
             ,
             the
             foundations
             of
             Rome
             were
             laid
             )
             yet
             there
             appears
             no
             great
             certainty
             in
             his
             undertaking
             ;
             for
             therein
             he
             was
             after
             contradicted
             by
             the
             
               learned
               Roman
               Varro
               .
               Dionysius
            
             tells
             us
             that
             Cato
             found
             by
             the
             
               Censors
               tables
            
             the
             exact
             time
             from
             the
             expulsion
             of
             the
             Kings
             ,
             to
             the
             time
             of
             the
             Cities
             being
             taken
             by
             the
             Gauls
             ;
             from
             which
             time
             to
             his
             own
             ,
             he
             could
             not
             miss
             of
             it
             from
             the
             
               Fasti
               Consulares
            
             ;
             so
             that
             it
             cannot
             be
             denied
             but
             that
             Cato
             might
             have
             a
             certain
             account
             of
             times
             from
             the
             Regifugium
             to
             the
             time
             he
             writ
             his
             Origines
             .
             But
             what
             certainty
             Cato
             could
             have
             from
             the
             first
             Palilia
             of
             the
             City
             to
             the
             expulsion
             of
             Tarquin
             ,
             we
             cannot
             understand
             .
             For
             the
             succession
             of
             Kings
             must
             needs
             be
             very
             uncertain
             ,
             unless
             it
             be
             demonstrated
             from
             some
             publick
             monuments
             ,
             or
             certain
             records
             ,
             or
             some
             publick
             actions
             certainly
             known
             to
             have
             fallen
             out
             precisely
             in
             such
             a
             year
             of
             their
             several
             Reigns
             .
             Now
             none
             of
             these
             do
             occur
             in
             the
             
               Roman
               history
            
             in
             all
             that
             Interval
             from
             the
             Palilia
             to
             the
             Regifugium
             ;
             so
             that
             not
             only
             the
             whole
             interval
             ,
             but
             the
             time
             of
             every
             particular
             Kings
             Reign
             ,
             are
             very
             uncertain
             .
             And
             therefore
             Varro
             being
             destitute
             of
             any
             demonstration
             of
             that
             time
             ,
             had
             recourse
             to
             
               L.
               Tarrutius
               Firmanus
            
             ,
             to
             see
             if
             by
             his
             skill
             in
             Astronomy
             he
             could
             certainly
             find
             out
             the
             first
             Palilia
             of
             Rome
             :
             His
             answer
             was
             ,
             that
             he
             found
             that
             the
             City
             was
             built
             in
             the
             time
             of
             an
             Eclipse
             of
             the
             Sun
             ,
             which
             was
             in
             the
             third
             year
             of
             the
             sixth
             Olympiad
             ,
             according
             to
             which
             account
             Varro
             proceeded
             ,
             and
             thence
             arose
             the
             difference
             between
             the
             
               Palilia
               Catoniana
            
             and
             Varroniana
             ;
             the
             latter
             falling
             out
             in
             the
             23
             of
             Iphitus
             ,
             the
             other
             in
             the
             24.
             
             But
             if
             we
             believe
             
               Ioseph
               Scaliger
            
             ,
             there
             could
             not
             be
             an
             Eclipse
             of
             the
             Sun
             at
             the
             time
             affirmed
             by
             Tarrutius
             :
             But
             yet
             
             granting
             an
             Eclipse
             of
             the
             Sun
             then
             ,
             what
             certainty
             can
             we
             have
             of
             the
             succession
             of
             the
             several
             Kings
             afterwards
             ,
             without
             which
             there
             can
             be
             no
             certain
             computation
             
               ab
               Urbe
               Condita
            
             ?
             If
             then
             the
             Romans
             ,
             who
             had
             so
             great
             advantage
             of
             knowing
             times
             ,
             and
             were
             withall
             so
             inquisitive
             concerning
             the
             building
             of
             their
             City
             (
             which
             was
             a
             thing
             of
             
             no
             very
             remote
             distacne
             )
             could
             attain
             to
             no
             absolute
             certainty
             without
             it
             ,
             what
             certainty
             can
             we
             expect
             as
             to
             an
             account
             of
             far
             ancienter
             times
             ,
             either
             from
             them
             or
             others
             ,
             when
             they
             had
             no
             
               Censors
               tables
            
             ,
             nor
             
               Fasti
               Consulares
            
             to
             be
             guided
             by
             ?
             And
             thus
             much
             may
             serve
             to
             shew
             the
             great
             uncertainty
             of
             
               Heathen
               Chronology
            
             ,
             as
             to
             the
             giving
             an
             account
             of
             ancient
             times
             .
          
           
             And
             yet
             were
             it
             only
             an
             uncertainty
             as
             to
             Chronology
             ,
             we
             might
             better
             bear
             with
             it
             ;
             for
             the
             mistake
             meerly
             in
             
             computation
             of
             times
             were
             not
             so
             dangerous
             (
             any
             further
             then
             the
             credibility
             of
             the
             history
             depends
             on
             the
             computation
             ,
             as
             in
             point
             of
             antiquity
             )
             if
             we
             were
             but
             certain
             that
             the
             persons
             and
             actions
             related
             of
             them
             were
             such
             as
             they
             are
             reported
             to
             be
             .
             But
             that
             which
             adds
             much
             to
             the
             confusion
             and
             uncertainty
             of
             
               Heathen
               history
            
             ,
             is
             ,
             
               the
               frequency
               of
               Impostures
            
             ,
             which
             are
             more
             hard
             to
             be
             discovered
             ,
             in
             that
             there
             are
             no
             authentick
             histories
             of
             those
             times
             extant
             ,
             which
             hath
             both
             given
             occasion
             to
             variety
             of
             imposture
             ,
             and
             much
             hindered
             their
             discovery
             .
             For
             the
             curiosity
             of
             men
             leading
             them
             back
             into
             a
             search
             after
             ancient
             times
             ,
             it
             makes
             them
             exceeding
             credulous
             in
             embracing
             whatever
             pretends
             to
             give
             them
             any
             conduct
             through
             those
             dark
             and
             obscure
             paths
             of
             ancient
             history
             :
             And
             the
             world
             hath
             never
             been
             wanting
             of
             such
             as
             would
             be
             ready
             to
             abuse
             the
             simple
             credulity
             of
             well-meaning
             ,
             but
             less
             wary
             men
             ;
             but
             those
             ages
             have
             been
             most
             feracious
             in
             the
             production
             of
             such
             persons
             ,
             which
             have
             pretended
             to
             more
             Learning
             then
             they
             had
             .
             The
             pretence
             of
             learning
             made
             such
             persons
             appear
             ,
             and
             the
             want
             of
             it
             made
             them
             not
             be
             discovered
             .
             Thus
             it
             was
             not
             only
             of
             old
             among
             the
             Chaldean
             and
             
               Aegyptian
               Priests
            
             ,
             and
             the
             
               Graecian
               Poets
            
             and
             Historians
             ,
             of
             whom
             we
             have
             spoken
             already
             ;
             but
             even
             among
             those
             who
             might
             have
             learned
             more
             truth
             from
             the
             Religion
             they
             professed
             ,
             then
             to
             think
             it
             stood
             in
             need
             of
             their
             lyes
             .
             For
             there
             can
             be
             no
             greater
             disparagement
             offered
             to
             truth
             ,
             then
             to
             defend
             it
             with
             any
             thing
             but
             it self
             ,
             nothing
             laying
             truth
             so
             open
             to
             suspicion
             ,
             as
             when
             falshood
             comes
             to
             be
             its
             advocate
             :
             And
             a
             false
             testimony
             discovered
             ,
             doth
             more
             prejudice
             to
             a
             good
             cause
             ,
             then
             it
             could
             any
             wayes
             
             advantage
             it
             ,
             were
             it
             not
             discovered
             ;
             and
             therefore
             their
             labours
             have
             been
             as
             serviceable
             to
             the
             world
             who
             have
             discovered
             Impostors
             ,
             as
             those
             who
             have
             directly
             maintained
             truth
             against
             its
             open
             opposers
             ,
             those
             being
             so
             much
             more
             dangerous
             ,
             in
             that
             they
             appear
             in
             the
             disguise
             of
             truth
             ,
             and
             therefore
             are
             with
             more
             difficulty
             discovered
             .
             Such
             a
             one
             was
             that
             
               ignis
               fatuus
            
             that
             appeared
             in
             a
             kind
             of
             twilight
             in
             the
             Christian
             world
             between
             the
             former
             darkness
             of
             Barbarism
             ,
             and
             the
             approaching
             light
             of
             knowledge
             ;
             I
             mean
             
               Annius
               Viterbiensis
            
             ,
             who
             like
             Hannibal
             in
             passing
             the
             Alps
             ,
             not
             finding
             a
             way
             ready
             to
             his
             mind
             ,
             sets
             himself
             to
             burning
             the
             woods
             ,
             and
             firing
             the
             rocks
             ,
             and
             dissolving
             them
             with
             vinegar
             to
             make
             a
             passage
             through
             them
             :
             So
             Annius
             being
             beset
             in
             those
             snowy
             and
             
               gray-headed
               Alps
            
             of
             ancient
             history
             ,
             and
             finding
             no
             way
             clear
             for
             him
             according
             to
             his
             fancy
             ,
             he
             labours
             to
             
               burn
               down
            
             all
             certain
             Records
             ,
             to
             
               eat
               through
            
             the
             credit
             of
             undoubted
             Authors
             ,
             to
             make
             a
             more
             free
             passage
             for
             his
             own
             history
             ,
             which
             he
             deduceth
             suitably
             to
             Scripture
             from
             the
             concurrent
             testimony
             of
             the
             eldest
             Historians
             .
             To
             which
             purpose
             ,
             a
             New
             
               Berosus
               ,
               Manetho
               ,
               Philo
               ,
               Metasthenes
            
             (
             as
             he
             mistook
             for
             Megasthenes
             )
             and
             Xenophon
             must
             put
             on
             a
             grave
             disguise
             ,
             and
             walk
             abroad
             the
             world
             with
             a
             mantle
             of
             Antiquity
             about
             their
             shoulders
             ,
             although
             they
             were
             nothing
             else
             but
             aery
             Phantasms
             ,
             covered
             over
             with
             the
             Cowl
             of
             the
             Monk
             of
             Viterbo
             .
             For
             being
             himself
             somewhat
             more
             versed
             in
             the
             history
             of
             those
             elder
             times
             then
             generally
             persons
             were
             in
             the
             age
             he
             lived
             in
             ,
             he
             made
             that
             unhappy
             use
             of
             his
             skill
             ,
             to
             play
             the
             Mountebank
             with
             his
             learning
             ;
             and
             to
             abuse
             the
             credulity
             of
             those
             who
             have
             better
             stomacks
             then
             palats
             ,
             and
             can
             sooner
             swallow
             down
             the
             compositions
             that
             are
             given
             them
             ,
             then
             find
             out
             the
             Ingredients
             of
             them
             .
             Thus
             Annius
             puts
             a
             good
             face
             on
             his
             
               new-old
               Authors
            
             ,
             bids
             them
             be
             bold
             and
             confident
             ,
             and
             they
             would
             fare
             the
             better
             :
             And
             the
             truth
             is
             they
             tell
             their
             story
             so
             punctually
             in
             all
             circumstances
             ,
             in
             those
             things
             which
             had
             no
             certain
             conveyance
             to
             posterity
             ,
             that
             that
             were
             sufficient
             ground
             to
             any
             intelligent
             person
             to
             question
             their
             authority
             .
             But
             lest
             his
             Authors
             should
             at
             any
             time
             want
             an
             Interpreter
             to
             make
             out
             their
             full
             meaning
             ,
             he
             
             sets
             himself
             a
             large
             Commentary
             upon
             them
             :
             And
             certainly
             he
             was
             the
             fittest
             person
             in
             the
             world
             to
             do
             it
             ;
             for
             
               cujus
               ●st
               condere
               ,
               ejus
               ●st
               interpretari
            
             ;
             none
             so
             fit
             to
             explain
             Annius
             ,
             as
             Annius
             himself
             .
             The
             whole
             story
             of
             this
             Imposture
             ,
             how
             he
             made
             the
             Inscriptions
             himself
             ,
             and
             hid
             them
             under
             ground
             ,
             how
             they
             were
             digged
             thence
             and
             brought
             to
             Annius
             ;
             how
             Annius
             caused
             them
             to
             be
             sent
             to
             the
             Magistrates
             ,
             and
             after
             published
             them
             in
             the
             equipage
             they
             are
             in
             ,
             are
             at
             large
             related
             by
             that
             learned
             
               Bishop
               Antonius
               Augustinus
            
             ,
             from
             
               Latinus
               Latinius
            
             .
             
          
           
             From
             a
             like
             quarry
             to
             this
             ,
             came
             out
             those
             other
             famous
             Inscriptions
             ,
             walking
             under
             the
             specious
             title
             of
             Antiquitatum
             
             
               Ethruscarum
               fragmenta
            
             ,
             wherein
             ,
             besides
             many
             palpable
             incongruities
             to
             the
             customs
             of
             those
             eldest
             times
             ,
             discovered
             partly
             by
             
               Leo
               Allatius
            
             in
             his
             discourse
             concerning
             them
             ,
             there
             are
             so
             many
             particular
             stories
             and
             circumstances
             related
             concerning
             Noah's
             being
             in
             Italy
             ,
             and
             other
             things
             ,
             so
             far
             beyond
             any
             probability
             of
             reason
             ,
             that
             it
             is
             a
             wonder
             there
             are
             yet
             any
             persons
             pretending
             to
             learning
             ,
             who
             should
             build
             their
             discourses
             upon
             such
             rotten
             and
             sandy
             foundations
             as
             these
             Inscriptions
             are
             .
             But
             though
             Ixion
             might
             ,
             Iupiter
             would
             never
             have
             been
             deceived
             with
             a
             Cloud
             instead
             of
             Iuno
             ;
             so
             ,
             though
             persons
             unacquainted
             with
             the
             lineaments
             of
             truth
             ,
             may
             be
             easily
             imposed
             on
             with
             appearances
             instead
             of
             her
             :
             yet
             such
             persons
             who
             have
             sagacity
             enough
             to
             discern
             the
             air
             of
             her
             countenance
             from
             the
             paint
             of
             forgeries
             ,
             will
             never
             suffer
             themselves
             to
             be
             over-reached
             by
             such
             vain
             pretenders
             .
             But
             these
             Impostors
             are
             like
             the
             Astrologers
             at
             Rome
             ,
             ever
             banished
             ,
             and
             yet
             ever
             there
             ;
             and
             so
             these
             are
             ever
             exploded
             by
             all
             lovers
             of
             truth
             ,
             yet
             always
             find
             some
             to
             applaud
             and
             entertain
             them
             :
             Although
             it
             be
             more
             difficult
             to
             do
             so
             now
             in
             the
             present
             light
             of
             knowledge
             ,
             and
             all
             advantages
             for
             learning
             ,
             then
             it
             was
             in
             those
             elder
             times
             ,
             when
             the
             
               Heathen
               Priests
            
             pretended
             to
             the
             
               Monopoly
               of
               Learning
            
             among
             themselves
             ,
             and
             made
             it
             one
             of
             their
             great
             designs
             to
             keep
             all
             others
             in
             dependence
             on
             themselves
             ,
             thereby
             to
             keep
             up
             their
             veneration
             the
             better
             among
             the
             people
             .
             And
             therefore
             all
             the
             Records
             they
             had
             of
             Learning
             or
             History
             ,
             
             were
             carefully
             lockt
             up
             ,
             and
             preserved
             among
             the
             Priests
             ;
             and
             lest
             at
             any
             time
             others
             might
             get
             a
             view
             of
             them
             ,
             they
             were
             sure
             to
             preserve
             them
             in
             a
             
               peculiar
               Character
            
             distinct
             from
             that
             in
             civil
             and
             common
             use
             .
             By
             which
             means
             the
             
               Heathen
               Priests
            
             had
             all
             imaginable
             opportunities
             and
             conveniences
             for
             deceiving
             the
             silly
             people
             ,
             and
             thereby
             keeping
             them
             in
             an
             
               obsequious
               Ignorance
            
             ,
             which
             is
             never
             the
             Mother
             of
             any
             true
             Devotion
             ,
             but
             of
             the
             greatest
             Superstition
             .
          
           
             It
             is
             well
             known
             of
             the
             
               Aegyptian
               Priests
            
             ,
             that
             the
             sacred
             
             Characters
             of
             their
             Temples
             were
             seldom
             made
             known
             to
             any
             but
             such
             as
             were
             of
             their
             own
             number
             and
             family
             ,
             
             (
             the
             Priesthood
             being
             there
             hereditary
             )
             or
             such
             others
             as
             by
             long
             converse
             had
             insinuated
             themselves
             into
             their
             society
             ,
             as
             some
             of
             the
             
               Greek
               Philosophers
            
             and
             Historians
             had
             done
             :
             And
             yet
             we
             have
             some
             reason
             to
             think
             they
             were
             not
             over-free
             and
             communicative
             to
             some
             of
             them
             ,
             by
             the
             slender
             account
             they
             give
             of
             several
             things
             ,
             which
             are
             supposed
             to
             be
             well
             known
             among
             the
             Aegyptians
             .
             That
             the
             
               Phoenician
               Priests
            
             had
             their
             peculiar
             and
             
               sacred
               Characters
            
             too
             ,
             is
             evident
             from
             the
             words
             of
             
               Philo
               Byblius
            
             concerning
             Sanchoniathon
             ,
             if
             we
             take
             Bochartus
             his
             Exposition
             of
             them
             :
             
             He
             tells
             us
             that
             his
             History
             was
             compared
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               with
               the
               Inscriptions
               in
               the
               Temples
               written
               in
               the
               Ammunean
               letters
               ,
               which
               are
               known
               to
               few
               :
               Literae
               Ammuneorum
            
             (
             saith
             
               Bochartus
               )
               sunt
               literae
               Templorum
               ,
               literae
               in
               sacr
               is
               exceptae
               .
            
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             the
             Sun
             ,
             thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               Temple
               of
               the
            
             
             Sun
             ,
             whom
             the
             Phoenicians
             worshipped
             as
             their
             principal
             Deity
             ,
             under
             the
             name
             of
             
               Beel-samen
               ,
               the
               Lord
               of
               Heaven
               .
            
             The
             same
             Author
             tells
             us
             out
             of
             
               Diogenes
               Laertius
            
             ,
             of
             a
             Book
             of
             Democritus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             by
             which
             it
             is
             evident
             that
             the
             
               Babylonian
               Priests
            
             had
             their
             
               sacred
               Characters
            
             too
             :
             And
             of
             a
             Testimony
             of
             Theodoret
             
             of
             all
             the
             
               Graecian
               Temples
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               they
               had
               some
               peculiar
               Characters
               which
               were
               called
               sacred
               .
            
             But
             that
             leraned
             Author
             thinks
             there
             is
             no
             necessity
             of
             understanding
             it
             peculiarly
             of
             the
             Graecians
             ,
             because
             the
             
               Greek
               Fathers
            
             
             called
             all
             Heathens
             by
             the
             name
             of
             Greeks
             ;
             but
             if
             so
             ,
             the
             Testimony
             is
             the
             larger
             ,
             and
             amounts
             to
             an
             universal
             Testimony
             of
             the
             
               Heathen
               Temples
            
             .
          
           
             Neither
             was
             this
             only
             peculiar
             to
             them
             ,
             if
             we
             believe
             
             some
             persons
             of
             greater
             Learning
             then
             Iudgment
             ,
             who
             attribute
             this
             distinction
             of
             sacred
             and
             
               vulgar
               Characters
            
             to
             the
             Iews
             as
             well
             as
             others
             ,
             but
             without
             any
             probability
             of
             reason
             .
             For
             these
             learned
             men
             being
             strongly
             possessed
             with
             the
             opinion
             of
             the
             
               modern
               Iews
            
             concerning
             the
             Antiquity
             of
             the
             present
             
               Hebrew
               Characters
            
             ,
             and
             finding
             themselves
             pressed
             not
             only
             with
             the
             Testimony
             of
             some
             
               ancient
               Rabbins
            
             ,
             but
             with
             the
             stronger
             evidence
             of
             the
             
               ancient
               shekels
            
             about
             Solomons
             time
             ,
             inscribed
             with
             the
             
               Samaritan
               letters
            
             ,
             have
             at
             last
             found
             this
             Evasion
             ,
             that
             the
             
               Samaritan
               letters
            
             were
             in
             
               vulgar
               use
            
             ;
             but
             the
             present
             Characters
             were
             then
             sacred
             ,
             and
             not
             made
             common
             till
             after
             the
             time
             of
             the
             Captivity
             .
             But
             this
             seems
             to
             be
             a
             meer
             shift
             found
             out
             by
             some
             modern
             Iews
             ,
             and
             greedily
             embraced
             by
             their
             Followers
             ,
             because
             thereby
             they
             are
             in
             hopes
             to
             evade
             the
             strength
             of
             the
             contrary
             arguments
             ,
             which
             otherwise
             they
             can
             find
             no
             probable
             solution
             of
             .
             And
             a
             meer
             shift
             it
             will
             appear
             to
             be
             ,
             to
             any
             one
             that
             considers
             on
             how
             little
             ground
             of
             reason
             it
             stands
             :
             For
             none
             of
             those
             reasons
             which
             held
             for
             such
             a
             distinction
             of
             Characters
             among
             the
             Heathens
             ,
             can
             have
             any
             place
             among
             the
             Iews
             .
             For
             it
             was
             never
             any
             part
             of
             Gods
             design
             to
             have
             the
             Law
             kept
             from
             the
             peoples
             view
             .
             Truth
             is
             never
             so
             fearful
             of
             being
             
               seen
               abroad
            
             ;
             it
             is
             only
             falshood
             that
             walks
             under
             disguises
             ,
             and
             must
             have
             its
             hiding-places
             to
             retreat
             to
             :
             Nay
             ,
             God
             expresly
             commanded
             it
             as
             a
             duty
             of
             all
             the
             Iews
             ,
             to
             search
             and
             study
             his
             Law
             ,
             which
             they
             could
             not
             do
             ,
             if
             it
             were
             locked
             up
             from
             them
             in
             an
             
               unknown
               Character
            
             .
             Did
             not
             God
             himself
             promulge
             it
             among
             the
             people
             of
             Israel
             by
             the
             
               Ministry
               of
               Moses
            
             ?
             did
             he
             not
             command
             it
             to
             be
             
               as
               frontlets
               between
               their
               eyes
            
             ,
             
             and
             
               signs
               upon
               their
               hands
            
             (
             not
             that
             Phylacteries
             should
             be
             made
             of
             the
             Law
             to
             wear
             ,
             as
             the
             Pharisees
             interpreted
             it
             ,
             and
             others
             from
             them
             have
             mistaken
             )
             but
             that
             they
             should
             have
             the
             Law
             in
             continual
             remembrance
             ,
             as
             if
             it
             were
             always
             between
             their
             eyes
             ,
             and
             ingraven
             upon
             their
             hands
             .
             
             Again
             ,
             if
             we
             suppose
             the
             Law
             to
             be
             among
             the
             people
             ,
             but
             in
             the
             
               vulgar
               character
            
             ,
             I
             would
             fain
             know
             ,
             what
             
               sanctity
               ,
               majesty
            
             ,
             and
             authority
             ,
             there
             was
             in
             that
             character
             more
             then
             in
             the
             words
             and
             matter
             ?
             and
             if
             there
             were
             ,
             how
             comes
             the
             vulgar
             use
             of
             it
             to
             be
             nowhere
             forbidden
             ?
             and
             how
             durst
             Ezra
             ,
             as
             is
             supposed
             ,
             after
             the
             Captivity
             ,
             profane
             so
             sacred
             a
             thing
             by
             exposing
             it
             to
             Common
             use
             ?
             But
             granting
             them
             yet
             further
             ,
             that
             it
             was
             lawful
             ,
             but
             not
             useful
             to
             make
             use
             of
             that
             
               sacred
               character
            
             ;
             I
             demand
             then
             ,
             how
             comes
             that
             disuse
             to
             continue
             so
             punctually
             till
             the
             time
             of
             Ezra
             ,
             and
             that
             it
             should
             never
             be
             divulged
             before
             ?
             when
             there
             was
             so
             great
             reason
             to
             make
             it
             common
             ,
             since
             the
             
               square
               letters
            
             are
             less
             operose
             ,
             more
             expedite
             and
             facile
             ,
             then
             the
             Samaritan
             ,
             which
             is
             ,
             when
             time
             serves
             ,
             used
             as
             a
             plea
             for
             their
             great
             Antiquity
             .
             But
             yeilding
             yet
             more
             ,
             that
             the
             Sacred
             Character
             was
             only
             used
             for
             the
             
               authentick
               coppy
            
             of
             the
             Law
             ,
             which
             was
             to
             decide
             all
             differences
             of
             other
             coppies
             (
             which
             some
             run
             to
             as
             their
             last
             shift
             )
             I
             appeal
             to
             any
             mans
             reason
             ,
             whether
             this
             be
             not
             the
             most
             improbable
             of
             all
             ?
             For
             how
             could
             such
             a
             coppy
             be
             the
             Iudge
             of
             all
             others
             ,
             which
             could
             not
             be
             read
             or
             understood
             by
             those
             who
             appealed
             to
             it
             ?
             Or
             was
             the
             knowledge
             and
             reading
             of
             this
             character
             peculiar
             to
             the
             
               High
               Priest
            
             ,
             and
             conveyed
             down
             as
             a
             Cabala
             from
             one
             to
             another
             ?
             but
             how
             many
             incongruities
             would
             follow
             hence
             ,
             in
             case
             one
             
               High
               Priest
            
             should
             dye
             before
             his
             son
             was
             capable
             of
             understanding
             the
             letters
             ,
             and
             so
             that
             Sacred
             treasure
             must
             needs
             be
             lost
             ;
             or
             had
             they
             it
             all
             by
             inspiration
             ,
             and
             understood
             the
             
               Sacred
               Character
            
             by
             Urim
             and
             Thummim
             ?
             Thus
             every
             way
             ,
             this
             opinion
             among
             the
             Iews
             is
             pressed
             with
             inconveniencies
             ,
             but
             it
             was
             most
             suitable
             to
             the
             
               Heathens
               Priests
            
             to
             maintain
             a
             Meum
             and
             Tuum
             between
             their
             own
             Character
             and
             the
             vulgar
             ,
             For
             hereby
             they
             prohibited
             all
             prying
             into
             their
             mysteries
             by
             any
             ,
             but
             those
             who
             had
             the
             same
             Interest
             with
             themselves
             ,
             and
             therefore
             were
             unlikely
             to
             discover
             any
             thing
             that
             might
             lessen
             their
             reputation
             .
             Whereas
             ,
             had
             there
             been
             nothing
             but
             Truth
             in
             their
             records
             ,
             or
             that
             Truth
             had
             been
             for
             their
             Interest
             ,
             what
             need
             had
             there
             been
             of
             so
             great
             reservedness
             and
             privacy
             ?
             but
             when
             the
             discovery
             of
             truth
             would
             
             undeceive
             the
             world
             ,
             it
             was
             their
             Interest
             to
             lock
             it
             up
             ,
             and
             to
             give
             out
             such
             things
             to
             the
             vulgar
             ,
             which
             might
             advance
             themselves
             and
             please
             them
             ;
             which
             artifices
             of
             theirs
             give
             no
             small
             ground
             to
             Question
             the
             credibility
             of
             their
             Histories
             .
          
           
             Especially
             if
             we
             add
             what
             we
             promised
             in
             the
             
               last
               place
            
             ,
             to
             shew
             the
             want
             of
             credibility
             in
             the
             report
             of
             ancient
             times
             
             among
             them
             ,
             which
             was
             not
             only
             defectiveness
             ,
             and
             uncertainty
             ,
             but
             
               apparent
               partiality
               to
               themselves
               ,
               and
               inconsistency
               with
               each
               other
               .
            
             How
             evident
             is
             it
             in
             all
             these
             Nations
             we
             have
             spoken
             to
             ,
             how
             much
             they
             strive
             to
             inhance
             the
             reputation
             of
             their
             own
             Nation
             ,
             and
             to
             that
             end
             blend
             the
             History
             of
             other
             Nations
             with
             their
             own
             ,
             to
             make
             theirs
             seem
             the
             greater
             .
             How
             much
             do
             the
             Aegyptians
             tell
             us
             of
             the
             excellency
             of
             their
             ancient
             Laws
             and
             Government
             ?
             and
             yet
             how
             evident
             is
             it
             ,
             from
             their
             own
             Histories
             ,
             that
             no
             such
             Laws
             were
             observed
             by
             their
             Kings
             as
             they
             speak
             of
             ?
             Can
             we
             think
             that
             such
             Kings
             as
             Chemmis
             and
             the
             rest
             of
             them
             ,
             who
             built
             those
             vast
             structures
             of
             the
             Pyramids
             ,
             and
             imployed
             myriads
             of
             men
             for
             so
             many
             years
             for
             the
             doing
             of
             them
             ,
             would
             be
             content
             to
             be
             so
             dieted
             by
             their
             Laws
             ,
             as
             Hercataeus
             and
             Diodorus
             tell
             us
             they
             were
             to
             be
             ?
             Nay
             it
             seems
             to
             be
             very
             suspitious
             ,
             that
             the
             great
             enterprises
             of
             their
             famous
             Sesoosis
             are
             meerly
             fabulous
             ,
             and
             some
             think
             an
             attributing
             to
             themselves
             ,
             what
             was
             done
             by
             the
             
               Assyrian
               Emperour
            
             in
             his
             time
             .
             By
             which
             we
             may
             guess
             ,
             what
             to
             think
             of
             the
             great
             Conquests
             of
             Osiris
             and
             Isis
             ,
             and
             their
             subduing
             almost
             the
             whole
             world
             to
             them
             .
             And
             it
             is
             most
             evident
             how
             partial
             the
             Aegyptians
             are
             in
             dissembling
             their
             greatest
             losses
             ;
             as
             is
             clear
             in
             the
             story
             of
             the
             Conquest
             of
             
               Pharao
               Neco
            
             by
             N●buchadnezzar
             ,
             Jer.
             46.
             12.
             of
             which
             there
             is
             not
             the
             least
             mention
             in
             Herodotus
             or
             Diodorus
             ;
             But
             on
             the
             contrary
             ,
             Herodotus
             tells
             us
             this
             Necos
             ,
             as
             he
             
             calls
             him
             ,
             conquered
             the
             Syrians
             at
             Magdalos
             ;
             and
             the
             story
             of
             Vaphres
             and
             Amasis
             in
             him
             seems
             to
             be
             only
             a
             disguise
             of
             Nebuchadnezzars
             Conquest
             ;
             only
             lest
             men
             should
             think
             them
             conquered
             by
             a
             Forraigner
             ,
             they
             make
             Amasis
             to
             be
             an
             
               Aegyptian
               Plebeian
            
             .
             Again
             ,
             what
             a
             vast
             number
             of
             Cities
             doth
             Diodorus
             tell
             us
             of
             that
             were
             in
             Aegypt
             in
             
             
             their
             eldest
             times
             ?
             no
             less
             then
             18000.
             when
             yet
             himself
             confesseth
             in
             the
             time
             of
             
               Ptolomaeus
               Lagi
            
             there
             were
             reckoned
             but
             somewhat
             above
             3000
             Cities
             ,
             and
             then
             Aegypt
             was
             the
             most
             populous
             that
             ever
             it
             had
             been
             .
             How
             probable
             doth
             this
             sound
             ,
             that
             in
             those
             eldest
             times
             such
             vast
             multitudes
             of
             Cities
             should
             be
             erected
             ?
             But
             the
             truth
             is
             ,
             it
             is
             not
             unsuitable
             to
             their
             opinion
             of
             the
             production
             of
             the
             first
             men
             ,
             which
             were
             caused
             ,
             say
             they
             ,
             by
             the
             heat
             of
             Sun
             ,
             and
             the
             mud
             of
             Nilus
             ;
             and
             it
             is
             certain
             then
             they
             might
             be
             the
             most
             
               populous
               Nation
            
             in
             the
             world
             :
             for
             there
             could
             be
             no
             defect
             as
             to
             either
             efficient
             or
             material
             cause
             ,
             there
             being
             mud
             enough
             to
             
               produce
               Myriads
            
             ,
             and
             the
             Sun
             hot
             enough
             to
             impregnate
             it
             .
             The
             partiality
             of
             other
             Nations
             hath
             been
             already
             discoursed
             of
             in
             our
             passage
             ;
             and
             so
             likewise
             hath
             their
             
               mutual
               repugnancy
            
             to
             ,
             and
             inconsistency
             with
             each
             other
             :
             Which
             yet
             might
             be
             more
             fully
             manifested
             from
             the
             contradictions
             in
             reference
             to
             the
             
               Aegyptian
               History
            
             between
             
               Manetho
               ,
               Herodotus
               ,
               Diodorus
               ,
               Dicaearchus
               ,
               Eratosthenes
               ,
            
             and
             all
             who
             have
             spoken
             of
             it
             ;
             as
             to
             the
             
               Assyrian
               Empire
            
             between
             
               Herodotus
               ,
               Diodorus
            
             ,
             and
             
               Iulius
               Africanus
            
             ;
             as
             to
             the
             
               Persian
               Empire
            
             between
             Herodotus
             and
             Ctesias
             ,
             and
             those
             in
             no
             inconsiderable
             things
             ,
             as
             is
             evident
             in
             Photius
             his
             excerpta
             out
             of
             him
             .
             Among
             the
             Graecians
             we
             have
             already
             discovered
             it
             as
             to
             their
             History
             and
             Geography
             ;
             and
             if
             we
             should
             enter
             into
             their
             Theology
             ,
             and
             the
             History
             of
             that
             ,
             we
             should
             find
             their
             other
             differences
             inconsiderable
             ,
             if
             compared
             with
             these
             .
             Of
             which
             we
             may
             partly
             make
             a
             conjecture
             by
             the
             incredible
             spight
             that
             is
             born
             by
             the
             gravest
             
               Greek
               Authors
            
             ,
             as
             
               Strabo
               ,
               Plutarch
            
             ,
             and
             others
             ,
             towards
             
               Euemerus
               Siculus
            
             ,
             for
             offering
             to
             deliver
             the
             History
             of
             Iupiter
             ,
             which
             he
             saith
             ,
             he
             transcribed
             from
             the
             
               golden
               pillar
               in
               the
               Temple
               of
            
             Jupiter
             Triphyllius
             in
             Panchetis
             .
          
           
             But
             I
             suppose
             enough
             hath
             been
             discovered
             already
             ,
             to
             prove
             that
             there
             is
             no
             credibility
             in
             any
             of
             those
             
               Heathen
               Histories
            
             ,
             which
             pretend
             to
             give
             an
             account
             of
             ancient
             times
             ,
             there
             being
             in
             all
             of
             them
             so
             much
             defect
             
             and
             insufficiency
             ,
             so
             great
             uncertainty
             and
             confusion
             ,
             so
             much
             partiality
             and
             inconsistency
             with
             each
             other
             .
             It
             remains
             now
             that
             I
             proceed
             to
             demonstrate
             the
             credibility
             of
             that
             account
             of
             ancient
             times
             ,
             which
             is
             reported
             in
             the
             Sacred
             Scriptures
             ,
             which
             will
             be
             the
             second
             part
             of
             our
             Task
             .
          
        
      
       
         
         
           BOOK
           II.
           
        
         
           
             CHAP.
             I.
             The
             certainty
             of
             the
             Writings
             of
             Moses
             .
          
           
             
               
                 In
                 order
                 to
                 the
                 proving
                 the
                 truth
                 of
                 Scripture-history
                 ,
                 several
                 Hypotheses
                 laid
                 down
                 .
                 The
                 first
                 concerns
                 the
                 reasonableness
                 of
                 preserving
                 the
                 ancient
                 History
                 of
                 the
                 world
                 in
                 some
                 certain
                 Records
                 ,
                 from
                 the
                 importance
                 of
                 the
                 things
                 ,
                 and
                 the
                 inconveniences
                 of
                 meer
                 tradition
                 or
                 constant
                 Revelation
                 .
                 The
                 second
                 concerns
                 the
                 certainty
                 that
                 the
                 Records
                 under
              
               Moses
               
                 his
                 name
                 ,
                 were
                 undoubtedly
                 his
                 .
                 The
                 certainty
                 of
                 a
                 matter
                 of
                 fact
                 enquired
                 into
                 in
                 general
                 ,
                 and
                 proved
                 as
                 to
                 this
                 particular
                 by
                 universal
                 consent
                 ,
                 and
                 settling
                 a
                 Common-wealth
                 upon
                 his
                 Laws
                 .
                 The
                 impossibility
                 of
                 an
                 Imposture
                 as
                 to
                 the
                 writings
                 of
              
               Moses
               
                 demonstrated
                 .
                 The
                 plea's
                 to
                 the
                 contrary
                 largely
                 answered
                 .
              
            
          
           
             HAving
             sufficiently
             demonstrated
             the
             want
             of
             credibility
             in
             the
             account
             of
             ancient
             
             times
             ,
             given
             by
             those
             Nations
             who
             have
             made
             the
             greatest
             pretence
             to
             Learning
             and
             Antiquity
             in
             the
             world
             ,
             we
             now
             proceed
             to
             evince
             the
             credibility
             and
             certainty
             of
             that
             account
             which
             is
             given
             us
             in
             
               sacred
               Screptures
            
             :
             In
             order
             to
             which
             I
             shall
             premise
             these
             following
             Hypotheses
             .
          
           
             
               It
               stands
               to
               the
               greatest
               reason
               ,
               that
               an
               account
               of
               things
               so
               concerning
               and
               remarkable
               ,
               should
               not
               be
               always
               left
               to
               the
            
             
             
               uncertainty
               of
               an
               oral
               tradition
               ;
               but
               should
               be
               timely
               entred
            
             
             
               into
               certain
               Records
               ,
               to
               be
               preserved
               to
               the
               memory
               of
               posterity
               .
            
             For
             it
             being
             of
             concernment
             to
             the
             world
             ,
             in
             order
             to
             the
             establishment
             of
             belief
             as
             to
             future
             things
             ,
             to
             be
             fully
             setled
             in
             the
             belief
             
               that
               all
               things
               past
               were
               managed
               by
               Divine
               providence
               ,
            
             there
             must
             be
             some
             certain
             Records
             of
             former
             ages
             ,
             or
             else
             the
             mind
             of
             man
             will
             be
             perpetually
             hovering
             in
             the
             greatest
             uncertainties
             :
             Especially
             where
             there
             is
             such
             a
             mutual
             dependence
             and
             concatenation
             of
             one
             thing
             with
             another
             ,
             as
             there
             is
             in
             all
             the
             Scripture-history
             .
             For
             take
             away
             but
             any
             one
             of
             the
             main
             foundations
             of
             the
             
               Mosaical
               history
            
             ,
             all
             the
             superstructure
             will
             be
             exceedingly
             weakened
             ,
             if
             it
             doth
             not
             fall
             quite
             to
             the
             ground
             .
             For
             mans
             obligation
             to
             obedience
             unto
             God
             ,
             doth
             necessarily
             suppose
             his
             original
             to
             be
             from
             him
             ;
             his
             hearkening
             to
             any
             proposals
             of
             favour
             from
             God
             ,
             doth
             suppose
             his
             Apostacy
             and
             fall
             ;
             Gods
             designing
             to
             shew
             mercy
             and
             favour
             to
             fallen
             man
             ,
             doth
             suppose
             that
             there
             must
             be
             some
             way
             whereby
             the
             
               Great
               Creator
            
             must
             reveal
             himself
             as
             to
             the
             conditions
             on
             which
             fallen
             man
             may
             expect
             a
             recovery
             ;
             the
             revealing
             of
             these
             conditions
             in
             such
             a
             way
             whereon
             a
             suspicious
             (
             because
             
               guilty
               )
               creature
            
             may
             firmly
             rely
             ,
             doth
             suppose
             so
             certain
             a
             recording
             of
             them
             ,
             as
             may
             be
             least
             liable
             to
             any
             suspicion
             of
             imposture
             or
             deceit
             .
             For
             although
             nothing
             else
             be
             in
             its
             self
             necessary
             from
             God
             to
             man
             ,
             in
             order
             to
             his
             salvation
             ,
             but
             the
             bare
             revealing
             in
             a
             certain
             way
             the
             terms
             on
             which
             he
             must
             expect
             it
             ;
             yet
             considering
             the
             unbounded
             nature
             of
             
               Divine
               goodness
            
             ,
             respecting
             not
             only
             the
             good
             of
             some
             particular
             persons
             ,
             but
             of
             the
             whole
             society
             of
             mankind
             ,
             it
             stands
             to
             the
             greatest
             reason
             that
             such
             a
             revelation
             should
             be
             so
             propounded
             ,
             as
             might
             be
             with
             equal
             certainty
             conveyed
             to
             the
             community
             of
             mankind
             .
             Which
             could
             not
             with
             any
             such
             evidence
             of
             credibility
             be
             done
             by
             private
             and
             
               particular
               revelations
            
             (
             which
             give
             satisfaction
             only
             to
             the
             inward
             senses
             of
             the
             partakers
             of
             them
             )
             as
             by
             a
             publick
             recording
             of
             the
             matters
             of
             
               Divine
               revelation
            
             by
             such
             a
             person
             who
             is
             enabled
             to
             give
             the
             world
             all
             
               reasonable
               satisfaction
            
             ,
             that
             what
             he
             did
             was
             not
             of
             any
             private
             design
             of
             his
             own
             head
             ,
             but
             that
             he
             was
             deputed
             to
             it
             by
             no
             less
             then
             
             
               Divine
               authority
            
             .
             And
             therefore
             it
             stands
             to
             the
             highest
             reason
             ,
             that
             where
             
               Divine
               revelation
            
             is
             necessary
             for
             the
             certain
             requiring
             of
             assent
             ,
             the
             matter
             to
             be
             believed
             should
             have
             a
             
               certain
               uniform
               conveyance
            
             to
             mens
             minds
             ,
             rather
             then
             that
             perpetually
             
               New
               revelations
            
             should
             be
             required
             for
             the
             making
             known
             of
             those
             things
             ;
             which
             being
             once
             recorded
             are
             not
             lyable
             to
             so
             many
             impostures
             as
             the
             other
             way
             might
             have
             been
             under
             pretended
             Revelations
             .
             For
             then
             men
             are
             not
             put
             to
             a
             continual
             tryal
             of
             every
             person
             pretending
             
               Divine
               revelation
            
             ,
             as
             to
             the
             evidences
             which
             he
             brings
             of
             
               Divine
               authority
            
             ,
             but
             the
             great
             matters
             of
             concernment
             being
             already
             recorded
             and
             attested
             by
             all
             
               rational
               evidence
            
             as
             to
             the
             truth
             of
             the
             things
             ,
             their
             minds
             therein
             rest
             satisfied
             without
             being
             under
             a
             
               continual
               hesitancy
            
             ,
             lest
             the
             Revelation
             of
             one
             should
             contradict
             another
             .
          
           
             For
             supposing
             that
             God
             had
             left
             the
             matters
             of
             Divine
             
             revelation
             unrecorded
             at
             all
             ,
             but
             left
             them
             to
             be
             discovered
             in
             every
             age
             by
             a
             
               spirit
               of
               prophecy
            
             ,
             by
             such
             a
             multitude
             as
             might
             be
             sufficient
             to
             inform
             the
             world
             of
             the
             truth
             of
             the
             things
             ;
             We
             cannot
             but
             conceive
             that
             an
             innumerable
             company
             of
             
               croaking
               Enthusiasts
            
             would
             be
             continually
             pretending
             commissions
             from
             heaven
             ,
             by
             which
             the
             minds
             of
             men
             would
             be
             left
             in
             continual
             distraction
             ,
             because
             they
             would
             have
             no
             certain
             
               infallible
               rules
            
             given
             them
             ,
             whereby
             to
             difference
             the
             
               good
               and
               evil
               spirit
            
             from
             each
             other
             .
             But
             now
             supposing
             God
             to
             inspire
             some
             particular
             persons
             ,
             not
             only
             to
             reveal
             ,
             but
             to
             
               record
               Divine
               truths
            
             ,
             then
             what
             ever
             evidences
             can
             be
             brought
             attesting
             a
             
               Divine
               revelation
            
             in
             them
             ,
             will
             likewise
             prove
             the
             undoubted
             certainty
             and
             infallibility
             of
             those
             writings
             ,
             it
             being
             impossible
             that
             persons
             employed
             by
             a
             God
             of
             truth
             should
             make
             it
             their
             design
             to
             impose
             upon
             the
             world
             ;
             which
             gives
             us
             a
             
               rational
               account
            
             ,
             why
             the
             
               wise
               God
            
             did
             not
             suffer
             the
             History
             of
             the
             world
             to
             lye
             still
             unrecorded
             ,
             but
             made
             choice
             of
             such
             a
             person
             to
             record
             it
             ,
             who
             gave
             abundant
             evidence
             to
             the
             world
             that
             he
             acted
             no
             private
             design
             ,
             but
             was
             peculiarly
             employed
             by
             God
             himself
             for
             the
             doing
             of
             it
             ,
             as
             will
             appear
             afterwards
             .
             Besides
             ,
             we
             finde
             by
             our
             former
             discourse
             ,
             how
             lyable
             the
             most
             certain
             tradition
             is
             to
             be
             corrupted
             in
             progress
             of
             time
             ,
             where
             there
             
             are
             no
             standing
             records
             ,
             though
             it
             were
             at
             first
             delivered
             by
             persons
             of
             undoubted
             credit
             .
             For
             we
             have
             no
             reason
             to
             doubt
             ,
             but
             that
             the
             tradition
             of
             the
             
               old
               world
            
             ,
             the
             flood
             and
             the
             consequences
             of
             it
             ,
             with
             the
             nature
             and
             worship
             of
             the
             
               true
               God
            
             ,
             were
             at
             first
             spread
             over
             the
             greatest
             part
             of
             the
             world
             in
             its
             first
             plantations
             ,
             yet
             we
             see
             how
             soon
             for
             want
             of
             certain
             conveyance
             ,
             all
             the
             antient
             tradition
             was
             corrupted
             and
             abused
             into
             the
             greatest
             Idolatry
             .
             Which
             might
             be
             less
             wondered
             at
             ,
             had
             it
             been
             only
             in
             those
             parts
             which
             were
             furthest
             remote
             from
             the
             seat
             of
             those
             grand
             transactions
             ;
             but
             thus
             we
             finde
             it
             was
             even
             among
             those
             families
             ,
             who
             had
             the
             nearest
             residence
             to
             the
             place
             of
             them
             ,
             and
             among
             those
             persons
             who
             were
             not
             far
             off
             in
             a
             lineal
             descent
             from
             the
             persons
             mainly
             concerned
             in
             them
             ;
             as
             is
             most
             evident
             in
             the
             family
             out
             of
             which
             Abraham
             came
             (
             who
             was
             himself
             the
             tenth
             from
             Noah
             )
             yet
             of
             them
             it
             is
             said
             ,
             
               that
               they
               served
               other
               Gods.
            
             How
             unlikely
             then
             was
             it
             ,
             that
             this
             tradition
             
             should
             be
             afterwards
             preserved
             entire
             ,
             when
             the
             people
             God
             had
             peculiarly
             chosen
             to
             himself
             ,
             were
             so
             mixed
             among
             the
             Aegyptians
             ,
             and
             so
             prone
             to
             the
             Idolatries
             of
             the
             Nations
             round
             about
             them
             ,
             and
             that
             even
             after
             God
             had
             given
             them
             a
             written
             
               Law
               attested
            
             with
             the
             greatest
             miracles
             ?
             what
             would
             they
             have
             done
             then
             ,
             had
             they
             never
             been
             brought
             forth
             of
             Aegypt
             by
             such
             signs
             and
             wonders
             ,
             and
             had
             no
             certain
             records
             left
             to
             preserve
             the
             memory
             of
             former
             ages
             ?
             Thus
             we
             see
             how
             much
             it
             stands
             to
             the
             greatest
             reason
             ,
             that
             so
             memorable
             things
             should
             be
             digested
             into
             sacred
             records
             .
          
           
             
               We
               have
               as
               great
               certainty
               that
            
             Moses
             
               was
               the
               author
               of
               the
               records
               going
               under
               his
               name
               ,
               as
               we
               can
               have
               of
               any
               matter
               of
            
             
             
               fact
               done
               at
               so
               great
               a
               distance
               of
               time
               from
               us
               .
            
             We
             are
             to
             consider
             that
             there
             are
             two
             very
             distinct
             questions
             to
             be
             thought
             of
             concerning
             a
             
               Divine
               revelation
            
             to
             any
             person
             at
             a
             considerable
             distance
             of
             time
             from
             us
             ;
             and
             those
             are
             
               what
               evidences
               can
               be
               given
               that
               the
               matters
               recorded
               are
               of
               a
               true
               divine
               revelation
               ;
               and
               what
               evidence
               we
               have
               of
               the
               truth
               of
               the
               matter
               of
               fact
               ,
               that
               such
               things
               were
               recorded
               by
               such
               persons
               .
            
             They
             who
             do
             not
             carefully
             distinguish
             between
             these
             two
             questions
             ,
             will
             soon
             run
             themselves
             into
             an
             inextricable
             
             labyrinth
             ,
             when
             they
             either
             seek
             to
             understand
             themselves
             ,
             or
             explain
             to
             others
             the
             grounds
             on
             which
             they
             believe
             the
             Scriptures
             to
             be
             
               the
               Word
               of
               God.
            
             The
             first
             step
             in
             order
             to
             which
             must
             be
             the
             proving
             the
             
               undoubted
               certainty
               of
               the
               matter
               of
               fact
               ,
            
             or
             the
             truth
             of
             the
             History
             ,
             that
             such
             persons
             were
             
               really
               existent
            
             ,
             and
             did
             either
             do
             or
             record
             the
             things
             we
             speak
             of
             :
             After
             this
             ,
             succeeds
             the
             other
             to
             prove
             ,
             not
             only
             the
             
               real
               existence
            
             of
             the
             things
             ,
             but
             that
             the
             persons
             who
             recorded
             the
             things
             were
             assisted
             by
             an
             
               infallible
               spirit
            
             ;
             then
             there
             can
             be
             no
             reason
             at
             all
             to
             doubt
             ,
             but
             those
             records
             are
             the
             Word
             of
             God.
             The
             first
             of
             these
             ,
             is
             ,
             that
             which
             at
             present
             we
             enquire
             after
             ,
             the
             certainty
             of
             the
             matter
             of
             fact
             ,
             that
             the
             records
             under
             the
             name
             of
             Moses
             were
             undoubtedly
             his
             .
             And
             here
             it
             will
             be
             most
             unreasonable
             for
             any
             to
             seek
             for
             further
             evidence
             and
             demonstration
             of
             it
             ,
             then
             the
             matter
             to
             be
             proved
             is
             capable
             of
             .
             But
             if
             they
             should
             ,
             I
             suppose
             we
             have
             sufficient
             reason
             to
             demonstrate
             the
             folly
             of
             such
             a
             demand
             ,
             and
             that
             on
             these
             accounts
             .
          
           
             1.
             
             Whoever
             yet
             undertook
             to
             bring
             matters
             of
             fact
             into
             
               Mathematical
               demonstrations
            
             ,
             or
             thought
             he
             had
             ground
             to
             
             question
             the
             certainty
             of
             any
             thing
             that
             was
             not
             proved
             in
             a
             Mathematical
             way
             to
             him
             ?
             Who
             would
             ever
             undertake
             to
             prove
             that
             Archimedes
             was
             kild
             at
             Syracuse
             by
             any
             of
             the
             demonstrations
             he
             was
             then
             about
             ?
             or
             that
             Euclide
             was
             the
             undoubted
             Author
             of
             the
             Geometry
             under
             his
             name
             ?
             or
             do
             men
             question
             these
             things
             for
             want
             of
             such
             demonstrations
             ?
             Yet
             this
             is
             all
             we
             at
             present
             desire
             ,
             but
             the
             same
             liberty
             here
             which
             is
             used
             in
             any
             thing
             of
             a
             like
             nature
             .
          
           
             2.
             
             I
             demand
             of
             the
             person
             who
             denyes
             this
             
               moral
               certainty
            
             to
             be
             sufficient
             for
             an
             assent
             ,
             whether
             he
             doth
             question
             
             every
             thing
             in
             the
             world
             ,
             which
             he
             was
             not
             present
             at
             the
             doing
             of
             himself
             ?
             If
             he
             be
             peremptorily
             resolved
             to
             believe
             nothing
             but
             what
             he
             sees
             ,
             he
             is
             fit
             for
             nothing
             but
             a
             voyage
             to
             Anticyrae
             ,
             or
             to
             be
             soundly
             purged
             with
             Hellebore
             to
             free
             him
             from
             those
             
               cloudy
               humours
            
             that
             make
             him
             suspect
             the
             whole
             world
             to
             be
             an
             imposture
             .
             But
             we
             cannot
             suppose
             any
             man
             so
             destitute
             of
             reason
             ,
             as
             ●o
             question
             the
             truth
             of
             every
             matter
             of
             fact
             which
             he
             doth
             not
             see
             himself
             ;
             if
             he
             
             doth
             then
             
               firmly
               believe
            
             any
             thing
             ,
             there
             must
             be
             supposed
             sufficient
             grounds
             to
             induce
             him
             to
             such
             a
             belief
             .
             And
             then
             what
             ground
             can
             there
             be
             to
             question
             the
             certainty
             of
             such
             things
             which
             have
             as
             great
             evidence
             as
             any
             of
             those
             things
             have
             which
             he
             most
             firmly
             believes
             ?
             and
             this
             is
             all
             we
             desire
             from
             him
             .
          
           
             3.
             
             Do
             we
             not
             see
             that
             the
             most
             concerning
             and
             weighty
             
             actions
             of
             mens
             lives
             ,
             are
             built
             on
             no
             other
             foundation
             then
             this
             
               moral
               certainty
            
             ?
             yet
             men
             do
             not
             in
             the
             least
             question
             the
             truth
             of
             the
             thing
             they
             rely
             upon
             :
             As
             is
             most
             evident
             in
             all
             titles
             to
             estates
             derived
             from
             Ancestors
             ,
             either
             by
             donation
             or
             purchase
             :
             In
             all
             trading
             which
             goes
             upon
             the
             
               moral
               certainty
            
             ,
             that
             there
             are
             such
             places
             as
             the
             Indyes
             ,
             or
             France
             ,
             or
             Spain
             ,
             &c.
             
             In
             all
             journyings
             ,
             that
             there
             is
             such
             a
             place
             ,
             as
             that
             I
             am
             going
             to
             ,
             and
             this
             is
             the
             way
             thither
             ;
             for
             these
             we
             have
             but
             this
             
               moral
               certainty
            
             ;
             for
             the
             contrary
             to
             both
             these
             are
             possible
             ,
             and
             the
             affirmatives
             are
             indemonstrable
             .
             In
             eating
             and
             drinking
             there
             is
             a
             possibility
             of
             being
             poisoned
             by
             every
             bit
             of
             meat
             or
             drop
             of
             drink
             ;
             do
             we
             therefore
             continually
             doubt
             ,
             whether
             we
             shall
             be
             so
             or
             no
             ?
             Chiefly
             this
             is
             seen
             in
             all
             
               natural
               affection
            
             and
             piety
             in
             Children
             towards
             Parents
             ,
             which
             undoubtedly
             suppose
             the
             truth
             of
             that
             ,
             which
             it
             was
             impossible
             they
             could
             be
             witnesses
             of
             themselves
             ;
             
               viz.
               their
               coming
               out
               of
               their
               Mothers
               wombs
               .
            
             And
             doth
             any
             one
             think
             this
             sufficient
             ground
             to
             question
             his
             mother
             ,
             because
             the
             contrary
             is
             impossible
             to
             be
             demonstrated
             to
             him
             ?
             In
             short
             ,
             then
             ,
             either
             we
             must
             destroy
             all
             
               Historical
               faith
            
             out
             of
             the
             world
             ,
             and
             believe
             nothing
             (
             though
             never
             so
             much
             attested
             )
             but
             what
             we
             see
             our selves
             ,
             or
             else
             we
             must
             acknowledge
             ,
             that
             a
             
               moral
               certainty
            
             is
             a
             
               sufficient
               foundation
            
             for
             an
             
               undoubted
               assent
            
             ,
             not
             such
             a
             one
             
               cui
               non
               potest
               subesse
               falsum
            
             ,
             but
             such
             a
             one
             
               cui
               non
               subest
               dubium
               ,
               i.
               e.
            
             an
             
               assent
               undoubted
            
             ,
             though
             not
             infallible
             .
             By
             which
             we
             see
             what
             little
             reason
             the
             A●heist
             on
             one
             side
             can
             have
             to
             question
             the
             truth
             of
             the
             Scriptures
             ,
             to
             the
             History
             of
             it
             ;
             and
             what
             little
             ground
             the
             Papists
             on
             the
             other
             side
             have
             to
             make
             a
             pretence
             of
             the
             necessity
             of
             infallibility
             ,
             as
             to
             the
             proposal
             of
             such
             things
             where
             
               moral
               certainty
            
             is
             sufficient
             ,
             that
             is
             ,
             to
             the
             
               matter
               of
               f●ct
            
             .
          
           
           
             Which
             I
             now
             come
             to
             prove
             ,
             as
             to
             the
             subject
             in
             hand
             ;
             
             viz.
             
               that
               the
               writings
               of
            
             Moses
             
               are
               undoubtedly
               his
            
             ,
             which
             I
             prove
             by
             a
             twofold
             argument
             :
             1.
             
             
               An
               universal
               consent
               of
               persons
               ,
               who
               were
               best
               able
               to
               know
               the
               truth
               of
               the
               things
               in
               question
               .
            
             2.
             
             
               The
               setling
               of
               a
               Commonwealth
               upon
               the
               Laws
               delivered
               by
            
             Moses
             .
             1.
             
             
               The
               universal
               Consent
               of
               persons
               most
               capable
               of
               judging
               in
               the
               Case
               in
               hand
               .
            
             I
             know
             nothing
             the
             most
             scrupulous
             and
             inquisitive
             mind
             can
             possibly
             desire
             in
             order
             to
             satisfaction
             ,
             concerning
             any
             matter
             of
             fact
             beyond
             an
             
               universal
               Consent
            
             of
             such
             persons
             who
             have
             a
             greater
             capacity
             of
             knowing
             the
             truth
             of
             it
             then
             we
             can
             have
             .
             And
             those
             are
             all
             such
             persons
             who
             have
             lived
             nearest
             those
             times
             when
             the
             things
             were
             done
             ,
             and
             have
             best
             understood
             the
             affairs
             of
             the
             times
             when
             the
             things
             were
             pretended
             to
             be
             done
             .
             Can
             we
             possibly
             conceive
             ,
             that
             among
             the
             people
             of
             the
             Iews
             ,
             who
             were
             so
             exceedingly
             prone
             to
             transgress
             the
             Law
             of
             Moses
             ,
             and
             to
             fall
             into
             Idolatry
             ,
             but
             if
             there
             had
             been
             any
             the
             least
             suspition
             of
             any
             falsity
             or
             imposture
             in
             the
             writing
             of
             Moses
             ,
             the
             ringleaders
             of
             their
             revolts
             would
             have
             sufficiently
             promulged
             it
             among
             them
             ,
             as
             the
             most
             
               plausible
               plea
            
             to
             draw
             them
             off
             from
             the
             worship
             of
             the
             true
             God
             ?
             Can
             we
             think
             that
             a
             Nation
             and
             religion
             so
             maligned
             as
             the
             Iewish
             were
             ,
             could
             have
             escaped
             discovery
             ,
             if
             there
             had
             been
             any
             deceit
             in
             it
             ,
             when
             so
             many
             lay
             in
             wait
             continually
             to
             expose
             them
             to
             all
             Contumelies
             imaginable
             ?
             Nay
             ,
             among
             themselves
             in
             their
             frequent
             Apostacies
             ,
             and
             occasions
             given
             for
             such
             a
             pretence
             ,
             how
             comes
             this
             to
             be
             never
             heard
             of
             ,
             nor
             in
             the
             least
             questioned
             ,
             whether
             the
             Law
             was
             undoubtedly
             of
             Moses
             his
             writing
             or
             no
             ?
             What
             an
             excellent
             plea
             would
             this
             have
             been
             for
             
               Ieroboams
               Calves
            
             in
             
               Dan
               and
               Bethel
            
             ;
             for
             the
             
               Samaritans
               Temple
            
             on
             
               Mount
               Gerizim
            
             ,
             could
             any
             the
             least
             suspition
             have
             been
             raised
             among
             them
             ,
             concerning
             the
             
               aut
               bentickness
            
             of
             the
             
               fundamental
               records
            
             of
             the
             
               Iewish
               Commonwealth
            
             ?
             And
             which
             is
             most
             observable
             ,
             the
             Iews
             who
             were
             a
             people
             strangely
             suspitious
             and
             incredulous
             ,
             while
             they
             were
             fed
             and
             clothed
             with
             miracles
             ,
             yet
             could
             never
             find
             ground
             to
             question
             this
             .
             Nay
             ,
             and
             Moses
             himself
             ,
             we
             plainly
             see
             ,
             was
             hugely
             envied
             by
             many
             of
             the
             Israelites
             even
             in
             the
             wilderness
             ,
             as
             is
             evident
             
             in
             the
             Conspiracy
             of
             Corah
             and
             his
             complices
             ,
             and
             that
             on
             this
             very
             ground
             ,
             
               that
               he
               took
               too
               much
               upon
               him
            
             ;
             how
             unlikely
             then
             is
             it
             ,
             that
             amidst
             so
             many
             enemies
             he
             should
             dare
             to
             venture
             any
             thing
             into
             
               publick
               records
            
             ,
             which
             was
             not
             most
             
               undoubtedly
               true
            
             ,
             or
             undertake
             to
             prescribe
             a
             Law
             to
             oblige
             the
             people
             to
             posterity
             ?
             Or
             that
             after
             his
             own
             age
             any
             thing
             should
             come
             out
             under
             his
             name
             ,
             which
             would
             not
             be
             presently
             detected
             by
             the
             emulato●rs
             of
             his
             glory
             ?
             What
             then
             ,
             is
             the
             thing
             it self
             incredible
             ?
             surely
             not
             ,
             that
             Moses
             should
             write
             the
             records
             we
             speak
             of
             .
             Were
             not
             they
             able
             to
             understand
             the
             truth
             of
             it
             ?
             What
             ?
             not
             those
             ,
             who
             were
             in
             the
             same
             age
             ,
             and
             conveyed
             it
             down
             by
             a
             certain
             tradition
             to
             posterity
             ?
             Or
             did
             not
             the
             Israelites
             all
             constantly
             believe
             it
             ?
             What
             ?
             not
             they
             ,
             who
             would
             sooner
             part
             with
             their
             lives
             and
             fortunes
             ,
             then
             admit
             any
             variation
             or
             alteration
             as
             to
             their
             Law
             ?
          
           
             Well
             ,
             but
             if
             we
             should
             suppose
             
               the
               whole
               Iewish
               Nation
            
             
             
               partial
               to
               themselves
               ,
               and
               that
               out
               of
               honour
               to
               the
               memory
               of
               so
               great
               a
               person
               as
            
             Moses
             ,
             
               they
               should
               attribute
               their
               ancient
               Laws
               and
               records
               to
               him
               :
            
             Which
             is
             all
             that
             Infidelity
             its
             self
             can
             imagine
             in
             this
             Case
             :
             Yet
             this
             cannot
             be
             with
             any
             shadow
             of
             reason
             pretended
             .
             For
             ,
          
           
             1.
             
             Who
             were
             those
             persons
             ,
             who
             did
             give
             out
             this
             Law
             to
             the
             Iews
             under
             Moses
             his
             name
             ?
             Certainly
             they
             ,
             who
             
             undertake
             to
             contradict
             that
             which
             is
             received
             by
             
               common
               consent
            
             ,
             must
             bring
             stronger
             and
             clearer
             evidence
             then
             that
             on
             which
             that
             consent
             is
             grounded
             ;
             or
             else
             their
             exceptions
             deserve
             to
             be
             rejected
             with
             the
             highest
             indignation
             .
             What
             proof
             can
             be
             then
             brought
             ,
             that
             not
             only
             the
             
               Iewish
               Nation
            
             ,
             but
             the
             whole
             
               Christian
               world
            
             hath
             been
             so
             lamentably
             befooled
             to
             believe
             those
             things
             with
             an
             undoubted
             assent
             ,
             which
             are
             only
             the
             contrivances
             of
             some
             cunning
             men
             ?
          
           
             2.
             
             At
             what
             time
             could
             these
             things
             be
             contrived
             ?
             Either
             while
             the
             memory
             of
             Moses
             and
             his
             actions
             were
             remaining
             ,
             
             or
             afterwards
             .
             First
             ,
             how
             could
             it
             possibly
             be
             ,
             when
             his
             memory
             was
             remaining
             ?
             for
             then
             all
             things
             were
             so
             fresh
             in
             their
             memories
             ,
             that
             it
             was
             impossible
             a
             thing
             of
             this
             universal
             
             nature
             could
             be
             forged
             of
             him
             .
             If
             after
             ,
             then
             I
             demand
             ,
             whether
             the
             people
             had
             observed
             the
             Law
             of
             Moses
             before
             or
             no
             ?
             if
             not
             ,
             then
             they
             must
             certainly
             know
             it
             at
             the
             time
             of
             its
             promulgation
             to
             be
             counterfeit
             ,
             for
             had
             it
             been
             from
             Moses
             ,
             it
             would
             have
             been
             observed
             before
             their
             times
             ;
             if
             
               it
               was
               observed
               before
            
             ,
             then
             either
             continually
             down
             from
             the
             time
             of
             Moses
             ,
             or
             not
             ?
             If
             
               continually
               down
            
             ,
             then
             it
             was
             of
             Moses
             his
             doing
             ,
             if
             we
             suppose
             him
             to
             have
             had
             that
             authority
             among
             the
             people
             which
             the
             objection
             supposeth
             ;
             
               if
               not
            
             ,
             then
             still
             the
             nearer
             Moses
             his
             time
             ,
             the
             more
             difficult
             such
             a
             counterfeiting
             could
             be
             ;
             because
             the
             Constitutions
             which
             Moses
             had
             left
             among
             them
             ,
             would
             have
             remained
             in
             their
             memories
             ,
             whereby
             they
             would
             easily
             reject
             all
             pretences
             and
             counterfeits
             .
          
           
             3.
             
             How
             can
             we
             conceive
             the
             Nation
             of
             the
             Iews
             would
             have
             ever
             embraced
             such
             a
             Law
             ,
             had
             it
             not
             been
             of
             Moses
             
             his
             enacting
             among
             them
             in
             that
             state
             of
             time
             when
             he
             did
             ?
             For
             then
             the
             people
             were
             in
             fittest
             capacity
             to
             receive
             a
             Law
             ,
             being
             grown
             a
             
               great
               people
            
             ,
             and
             therefore
             necessary
             to
             have
             
               Laws
               ;
               newly
               delivered
               from
               bondage
               ,
            
             and
             therefore
             
               wanting
               Laws
            
             of
             their
             own
             ;
             and
             
               entring
               into
               a
               setled
               state
               of
               Commonwealth
               ,
            
             which
             was
             the
             most
             proper
             season
             of
             
               giving
               Laws
            
             .
          
           
             These
             considerations
             make
             it
             so
             clear
             ,
             that
             it
             is
             almost
             impossible
             to
             conceive
             the
             Nation
             of
             the
             Iews
             could
             have
             
             their
             Laws
             given
             to
             them
             but
             at
             the
             time
             of
             their
             being
             in
             the
             wilderness
             ,
             before
             they
             were
             setled
             in
             Canaan
             .
             For
             suppose
             we
             at
             present
             ,
             to
             gratifie
             so
             far
             the
             objection
             ,
             that
             these
             Laws
             were
             brought
             forth
             long
             after
             the
             constitution
             of
             the
             government
             and
             the
             national
             settlement
             ,
             under
             Moses
             his
             name
             ;
             how
             improbable
             ,
             nay
             how
             impossible
             is
             it
             
               to
               alter
            
             the
             
               fundamental
               Laws
            
             of
             a
             Nation
             after
             long
             settlement
             ?
             what
             
               confusion
               of
               interests
            
             doth
             this
             bring
             ?
             what
             disturbance
             among
             all
             sorts
             of
             people
             ,
             who
             must
             be
             disseised
             of
             their
             rights
             ,
             and
             brought
             to
             such
             strange
             unwonted
             customs
             so
             seemingly
             against
             their
             interests
             ,
             as
             many
             of
             the
             Constitutions
             among
             the
             Iews
             were
             ?
             For
             can
             we
             imagine
             ,
             that
             a
             people
             alwayes
             devoted
             to
             their
             
               own
               interest
            
             ,
             would
             after
             it
             had
             been
             quietly
             setled
             in
             their
             land
             ,
             by
             Constitutions
             after
             the
             custom
             of
             
             other
             Nations
             ,
             presently
             under
             a
             pretence
             of
             a
             coppy
             of
             Laws
             found
             (
             that
             were
             pretended
             to
             be
             given
             by
             one
             in
             former
             ages
             of
             great
             esteem
             ,
             called
             
               Moses
               )
               throw
               open
            
             all
             their
             former
             inclosures
             ,
             and
             part
             with
             their
             former
             Laws
             for
             these
             of
             which
             they
             have
             no
             evidence
             ,
             but
             the
             words
             of
             those
             that
             told
             it
             them
             ?
             We
             have
             a
             clear
             instance
             for
             this
             among
             the
             Romans
             ;
             although
             there
             were
             great
             evidence
             given
             of
             the
             
               undoubted
               certainty
            
             ,
             that
             the
             books
             found
             in
             Numa's
             grave
             by
             Petilius
             were
             his
             ,
             yet
             because
             they
             were
             adjudged
             by
             the
             Senate
             to
             be
             against
             the
             present
             Laws
             ,
             they
             were
             without
             further
             enquiry
             adjudged
             to
             be
             burnt
             .
             Was
             not
             here
             the
             greatest
             likelyhood
             that
             might
             be
             ,
             that
             these
             should
             have
             taken
             place
             among
             the
             Romans
             ,
             for
             the
             great
             veneration
             for
             wisdom
             which
             Numa
             was
             in
             among
             them
             ,
             and
             the
             great
             evidence
             that
             these
             were
             
               certain
               remainders
            
             of
             his
             ,
             wherein
             he
             gave
             a
             true
             account
             of
             the
             superstitions
             in
             use
             among
             them
             ?
             yet
             lest
             the
             state
             should
             be
             unsetled
             by
             it
             ,
             they
             were
             prohibited
             so
             much
             as
             a
             publick
             view
             ,
             when
             the
             Praetor
             had
             sworn
             they
             were
             against
             the
             established
             Laws
             .
             Can
             we
             then
             conceive
             the
             
               Iewish
               Nation
            
             would
             have
             embraced
             so
             burdensome
             and
             ceremonious
             a
             Law
             as
             Moses's
             was
             ,
             had
             it
             been
             brought
             among
             them
             in
             such
             a
             way
             as
             the
             books
             of
             Numa
             ,
             though
             with
             all
             imaginable
             evidence
             ,
             that
             it
             was
             
               undoubtedly
               his
            
             ,
             especially
             when
             they
             were
             engaged
             to
             the
             observation
             of
             some
             Laws
             or
             customs
             already
             ,
             by
             which
             their
             Commonwealth
             had
             been
             established
             ?
             And
             with
             all
             these
             Laws
             of
             Moses
             seeming
             so
             much
             against
             the
             interest
             and
             
               good
               husbandry
            
             of
             a
             Nation
             ,
             as
             all
             the
             
               neighbour
               Nations
            
             thought
             ,
             who
             for
             that
             accused
             them
             to
             be
             an
             i●le
             and
             
               slothful
               people
            
             ,
             as
             they
             judged
             by
             their
             
               resting
               wholly
               one
               day
               in
               seven
               ,
               the
               great
               and
               many
               solemn
               feasts
               they
               had
               ,
               the
               repairing
               of
               all
               the
               males
               to
            
             Jerusalem
             
               thrice
               a
               year
               ;
               the
               Sabbatical
               years
               ,
               years
               of
               Iubilee
               ,
            
             &c.
             
             These
             things
             were
             apparently
             against
             the
             interest
             of
             such
             a
             Nation
             ,
             whose
             great
             subsistence
             was
             upon
             pasturage
             and
             agriculture
             .
             So
             that
             it
             is
             evident
             these
             Laws
             respected
             not
             the
             
               outward
               interest
            
             of
             the
             Nation
             ,
             and
             so
             could
             not
             be
             the
             contrivance
             of
             any
             Politicians
             among
             them
             ,
             but
             did
             immediately
             aim
             at
             the
             honour
             of
             the
             God
             whom
             they
             served
             ,
             for
             whom
             they
             were
             to
             part
             even
             
             with
             their
             
               civil
               interests
            
             :
             The
             doing
             of
             which
             by
             a
             people
             generally
             taken
             notice
             of
             for
             a
             particular
             Love
             of
             their
             own
             concernments
             ,
             is
             an
             
               impregnable
               argument
            
             these
             Laws
             could
             not
             take
             place
             among
             them
             ,
             had
             they
             not
             been
             given
             by
             Moses
             at
             the
             time
             of
             their
             unsettlement
             ,
             and
             that
             their
             future
             settlement
             did
             depend
             upon
             their
             present
             observation
             of
             them
             ;
             which
             is
             an
             evidence
             too
             that
             they
             could
             be
             of
             no
             less
             then
             
               divine
               original
            
             ?
             Which
             was
             more
             then
             I
             was
             to
             prove
             at
             present
             .
          
           
             4.
             
             Were
             not
             these
             writings
             undoubtedly
             Moses's
             ;
             
             whence
             should
             the
             
               neighbour
               Nations
            
             about
             the
             Iews
             notwithstanding
             the
             hatred
             of
             the
             
               Iewish
               religion
            
             ,
             retain
             so
             venerable
             an
             opinion
             of
             the
             Wisdom
             of
             Moses
             ?
             The
             Aegyptians
             accounted
             him
             one
             of
             their
             Priests
             (
             which
             notes
             the
             esteem
             they
             had
             of
             his
             learning
             )
             as
             appears
             by
             the
             testimonies
             produced
             out
             of
             Chaeremon
             and
             Man●tho
             by
             Iosephus
             .
             
             
               Diodorus
               Siculus
            
             speaks
             of
             him
             with
             great
             respect
             among
             the
             famous
             Legislatours
             ,
             and
             so
             doth
             Strabo
             ,
             who
             speaks
             in
             commendation
             of
             the
             Religion
             established
             by
             him
             .
             The
             testimony
             of
             Longinus
             is
             sufficiently
             known
             ,
             that
             
               Moses
               was
               no
               man
               of
               any
               vulgar
               wit
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Chalcidius
             calls
             him
             
               sapientissimus
               Moses
            
             (
             although
             I
             must
             not
             dissemble
             that
             Chalcidius
             hath
             been
             ,
             I
             think
             ,
             undeservedly
             reckoned
             among
             
               heathen
               writers
            
             ,
             though
             he
             comments
             on
             Plato's
             Timaeus
             ,
             
             it
             being
             most
             probable
             that
             he
             was
             a
             
               Christian
               Platonist
            
             ,
             which
             might
             more
             probably
             make
             Vaninus
             call
             him
             
               circumforaneum
               blateronem
            
             )
             but
             though
             we
             exempt
             Chalcidius
             out
             of
             the
             number
             of
             those
             Heathens
             ,
             who
             have
             born
             testimony
             to
             the
             wisdom
             of
             Moses
             ,
             yet
             there
             are
             number
             enough
             besides
             him
             produced
             by
             
               Iustin
               Martyr
               ,
               Cyrill
            
             ,
             and
             
             others
             ,
             whose
             evidence
             is
             clear
             and
             full
             to
             make
             us
             undoubtedly
             believe
             ,
             that
             there
             could
             never
             have
             been
             so
             universal
             and
             uninterrupted
             a
             tradition
             concerning
             the
             writings
             and
             Laws
             of
             Moses
             ,
             had
             they
             not
             been
             certainly
             his
             ,
             and
             conveyed
             down
             in
             a
             continual
             succession
             from
             his
             time
             to
             our
             present
             age
             .
             Which
             will
             be
             yet
             more
             clear
             ,
             if
             we
             consider
             in
             the
             second
             place
             ,
             
               that
               the
               national
               Constitution
               and
               setlement
               of
               the
               Iews
               ,
               did
               depend
               on
               the
               truth
               of
               the
               Laws
               and
               writings
               of
            
             Moses
             .
             Can
             we
             have
             more
             undoubted
             evidence
             ,
             
             that
             there
             were
             such
             persons
             as
             
               Solon
               ,
               Ly●urgus
            
             ,
             and
             Numa
             ,
             and
             that
             the
             Laws
             bearing
             their
             names
             were
             theirs
             ,
             then
             the
             History
             of
             the
             several
             Commonwealths
             of
             
               Ath●ns
               ,
               Sparta
            
             ,
             and
             Rome
             ,
             who
             were
             governed
             by
             those
             Laws
             ?
             When
             writings
             are
             not
             of
             
               general
               concernment
            
             ,
             they
             may
             be
             more
             easily
             counterfeited
             ;
             but
             when
             they
             concern
             the
             
               rights
               ,
               priviledges
            
             ,
             and
             government
             of
             a
             Nation
             ,
             there
             will
             be
             enough
             whose
             interest
             will
             lead
             them
             to
             
               prevent
               impostures
            
             .
             It
             is
             no
             easie
             matter
             to
             forge
             a
             
               Magna
               Charta
            
             and
             to
             
               invent
               Laws
            
             ;
             mens
             caution
             and
             prudence
             is
             never
             so
             
               quick
               sighted
            
             as
             in
             matters
             which
             concern
             their
             estates
             and
             freeholds
             .
             The
             
               general
               interest
            
             lyes
             contrary
             to
             such
             impostures
             ,
             and
             therefore
             they
             will
             prevent
             their
             obtaining
             among
             them
             .
             Now
             the
             Laws
             of
             Moses
             are
             incorporated
             into
             the
             very
             Republick
             of
             the
             Iews
             ,
             and
             their
             subsistence
             and
             Government
             depends
             upon
             them
             ,
             their
             Religion
             and
             Laws
             are
             so
             interwoven
             one
             with
             the
             other
             ,
             that
             one
             cannot
             be
             broken
             off
             from
             the
             other
             .
             Their
             right
             to
             their
             
               temporal
               possessions
            
             in
             the
             
               land
               of
               Canaan
               depends
            
             on
             their
             owning
             the
             Soveraignty
             of
             God
             who
             gave
             them
             to
             them
             ;
             and
             on
             the
             truth
             of
             the
             
               History
               recorded
            
             by
             Moses
             concerning
             the
             promises
             made
             to
             the
             Patriarchs
             .
             So
             that
             on
             that
             account
             it
             was
             impossible
             those
             Laws
             should
             be
             counterfeit
             on
             which
             the
             welfare
             of
             a
             Nation
             depended
             ,
             and
             according
             to
             which
             they
             were
             governed
             ever
             since
             they
             were
             a
             Nation
             .
             So
             that
             I
             shall
             now
             take
             it
             to
             be
             sufficiently
             proved
             ,
             that
             the
             writings
             under
             the
             name
             of
             Moses
             were
             
               undoubtedly
               his
            
             ;
             for
             none
             ,
             who
             acknowledge
             the
             Laws
             to
             have
             been
             his
             ,
             can
             have
             the
             face
             to
             deny
             the
             History
             ,
             there
             being
             so
             necessary
             a
             connexion
             between
             them
             ;
             and
             the
             book
             of
             Genesis
             being
             nothing
             else
             but
             a
             general
             and
             very
             necessary
             introduction
             to
             that
             which
             sollows
             .
          
        
         
           
           
             CHAP.
             II.
             Moses
             his
             certain
             knowledge
             of
             what
             he
             writ
             .
          
           
             
               
                 The
                 third
                 Hypothesis
                 concerns
                 the
                 certainty
                 of
                 the
                 matter
                 of
              
               Moses
               
                 his
                 History
                 ;
                 that
                 gradually
                 proved
                 :
                 First
                 ,
              
               Moses
               
                 his
                 knowledge
                 cleared
                 ,
                 by
                 his
                 education
                 ,
                 and
                 experience
                 ,
                 and
                 certain
                 information
                 .
                 His
                 education
                 in
                 the
                 wisdom
                 of
              
               Aegypt
               ;
               
                 what
                 that
                 was
                 .
                 The
                 old
              
               Egyptian
               
                 learning
                 enquired
                 into
                 ;
                 the
                 conveniences
                 for
                 it
                 of
                 the
              
               Egyptian
               Priests
               .
               Moses
               
                 reckoned
                 among
                 them
                 for
                 his
                 knowledge
                 .
                 The
                 Mathematical
                 ,
                 Natural
                 ,
                 Divine
                 ,
                 and
                 Moral
                 learning
                 of
              
               Egypt
               :
               
                 their
                 Political
                 wisdom
                 most
                 considerable
                 .
                 The
                 advantage
                 of
              
               Moses
               
                 above
                 the
                 Greek
                 Philosophers
                 ,
                 as
                 to
                 wisdom
                 and
                 reason
                 .
              
               Moses
               
                 himself
                 an
                 eye-witness
                 of
                 most
                 of
                 his
                 history
                 :
                 the
                 certain
                 uninterrupted
                 tradition
                 of
                 the
                 other
                 part
                 among
                 the
                 Iews
                 ,
                 manifested
                 by
                 rational
                 evidence
                 .
              
            
          
           
             HAving
             thus
             far
             cleared
             our
             way
             ,
             we
             come
             to
             the
             third
             
             Hypothesis
             ,
             which
             is
             ,
             
               There
               are
               as
               manifest
               proofs
               of
               the
               undoubted
               truth
               and
               certainty
               of
               the
               History
               recorded
               by
            
             Moses
             ,
             
               as
               any
               can
               be
               given
               concerning
               any
               thing
               which
               we
               yeild
               the
               firmest
               assent
               unto
               :
            
             Here
             it
             must
             be
             considered
             ,
             that
             we
             proceed
             in
             a
             way
             of
             rational
             evidence
             to
             prove
             the
             truth
             of
             the
             thing
             in
             hand
             ,
             as
             to
             which
             ,
             if
             in
             the
             judgement
             of
             impartial
             persons
             the
             arguments
             produced
             be
             strong
             enough
             to
             convince
             an
             unbiassed
             mind
             ;
             It
             is
             not
             material
             ,
             whether
             every
             rangling
             Atheist
             will
             sit
             down
             contented
             with
             them
             .
             For
             usually
             persons
             of
             that
             inclination
             rather
             then
             judgement
             ,
             are
             more
             resolved
             against
             light
             ,
             then
             
               inquisitive
               after
            
             it
             ,
             and
             rather
             seek
             to
             stop
             the
             chinks
             at
             which
             any
             light
             might
             come
             in
             ,
             then
             open
             the
             windows
             for
             the
             free
             and
             chearfull
             entertainment
             of
             it
             .
             It
             will
             certainly
             be
             sufficient
             to
             make
             it
             appear
             ,
             that
             no
             man
             can
             deny
             the
             truth
             of
             that
             part
             of
             Scripture
             which
             we
             are
             now
             speaking
             of
             ,
             without
             offering
             
               manifest
               violence
            
             to
             his
             own
             faculties
             ,
             and
             making
             it
             
             appear
             to
             the
             world
             ,
             that
             he
             is
             one
             wholly
             forsaken
             of
             his
             own
             reason
             :
             which
             will
             be
             satisfactorily
             done
             ,
             if
             we
             can
             clear
             these
             things
             :
             
               First
               ,
               that
               it
               was
               morally
               impossible
            
             Moses
             
               should
               be
               ignorant
               of
               the
               things
               he
               undertook
               to
               write
               of
               ,
               and
               so
               be
               deceived
               himself
               .
               Secondly
               ,
               That
               it
               was
               utterly
               impossible
               he
               should
               have
               any
               design
               in
               deceiving
               others
               in
               reporting
               it
               .
               Thirdly
               ,
               That
               it
               is
               certain
               from
               all
               rational
               evidence
               ,
               that
               he
               hath
               not
               d●ceived
               the
               world
               ,
               but
               that
               his
               History
               is
               undoubtedly
               true
               .
            
             First
             ,
             
               That
               it
               was
               morally
               impossible
            
             Moses
             
               should
               be
               deceived
               hims●lf
               ,
               or
               be
               ignorant
               of
               the
               things
               which
               he
               writ
               of
               .
               Two
            
             things
             are
             requisite
             to
             prevent
             a
             mans
             being
             deceived
             himself
             .
             
               First
               ,
               That
               he
               be
               a
               person
               of
               more
               then
               ordinary
               judgement
               ,
               wisdom
               ,
               and
               knowledge
               .
               Secondly
               ,
               That
               we
               have
               sufficient
               information
               concerning
               the
               things
               he
               undertakes
               to
               write
               of
               .
            
             If
             either
             of
             these
             two
             be
             wanting
             ,
             it
             is
             possible
             for
             a
             man
             of
             integrity
             to
             be
             deceived
             ;
             for
             an
             
               honest
               heart
            
             hath
             not
             alwayes
             an
             Urim
             and
             Thummim
             upon
             it
             ;
             nor
             is
             fide●●ty
             alwayes
             furnished
             with
             the
             acutest
             intellectuals
             .
             The
             simplicity
             of
             the
             Dove
             is
             as
             lyable
             to
             be
             deceived
             its
             self
             ,
             as
             the
             subtilty
             of
             the
             serpent
             is
             to
             deceive
             others
             ;
             but
             where
             the
             wisdom
             of
             the
             serpent
             is
             ,
             to
             prevent
             being
             deceived
             ,
             and
             the
             Doves
             innocency
             in
             not
             deceiving
             others
             ,
             there
             are
             all
             the
             qualifications
             can
             be
             desired
             in
             any
             one
             who
             undertakes
             only
             to
             tell
             the
             Truth
             .
             First
             ,
             
               Then
               that
            
             Moses
             
               was
               a
               person
               of
               a
               great
               understanding
               ,
               and
               sufficiently
               qualified
               to
               put
               a
               difference
               between
               truth
               and
               falshood
               ,
            
             will
             appear
             ;
             first
             ,
             
               from
               the
               ingenuity
               of
               his
               education
            
             ;
             secondly
             ,
             
               from
               the
               ripeness
               of
               his
               judgement
               and
               greatness
               of
               his
               experience
               when
               he
               penned
               these
               things
               .
            
          
           
             First
             ,
             We
             begin
             with
             his
             education
             .
             And
             here
             we
             require
             at
             present
             no
             further
             assent
             to
             be
             given
             to
             what
             is
             reported
             concerning
             Moses
             in
             Scripture
             ,
             then
             what
             we
             give
             to
             
               Plutarchs
               lives
            
             ,
             or
             any
             other
             relations
             concerning
             the
             actions
             of
             persons
             who
             lived
             in
             former
             ages
             .
             Two
             things
             then
             we
             find
             recorded
             in
             Scripture
             concerning
             Moses
             his
             education
             ;
             
             
               that
               he
               was
               brought
               up
               in
               the
               Court
               of
            
             Aegypt
             ,
             and
             
               that
               he
               was
               skild
               in
               all
               the
               learning
               of
               the
            
             Aegyptians
             ;
             and
             these
             two
             will
             abundantly
             prove
             the
             ingenuity
             of
             hi●
             education
             ,
             viz.
             That
             he
             was
             a
             person
             both
             conversant
             in
             civil
             affairs
             ,
             
             and
             acquainted
             with
             the
             abstruser
             parts
             of
             all
             the
             Aegyptian
             wisdom
             .
          
           
             And
             I
             confess
             there
             is
             nothing
             to
             me
             which
             doth
             advance
             
             so
             much
             the
             repute
             of
             the
             antient
             
               Aegyptian
               Learning
            
             ,
             as
             that
             the
             Spirit
             of
             God
             in
             Scripture
             should
             take
             so
             much
             notice
             of
             it
             ,
             as
             to
             set
             forth
             a
             person
             (
             otherwise
             renowned
             for
             greater
             accomplishments
             )
             by
             his
             skill
             in
             this
             .
             For
             if
             it
             be
             below
             the
             wisdom
             of
             any
             ordinary
             person
             ,
             to
             set
             forth
             a
             person
             by
             that
             which
             in
             its
             self
             is
             no
             matter
             of
             commendation
             ,
             how
             much
             less
             can
             we
             imagine
             it
             of
             that
             infinite
             wisdom
             which
             inspired
             Stephen
             in
             that
             Apology
             which
             he
             makes
             for
             himself
             against
             the
             Libertines
             ,
             who
             charged
             him
             with
             contempt
             of
             Moses
             and
             the
             Law
             ?
             And
             therefore
             certainly
             this
             was
             some
             very
             observable
             thing
             ,
             which
             was
             brought
             in
             as
             a
             singular
             commendation
             of
             Moses
             ,
             by
             that
             person
             whose
             design
             was
             to
             make
             it
             appear
             how
             high
             an
             esteem
             he
             had
             of
             him
             .
             And
             hence
             it
             appears
             that
             Learning
             is
             not
             only
             in
             its
             self
             a
             great
             accomplishment
             of
             
               humane
               nature
            
             ,
             but
             that
             it
             ought
             to
             be
             looked
             upon
             with
             veneration
             ,
             even
             in
             those
             who
             have
             excellencies
             of
             a
             higher
             nature
             to
             commend
             them
             .
             If
             a
             Pearl
             retains
             its
             excellency
             when
             it
             lyes
             upon
             a
             dunghill
             ,
             it
             can
             certainly
             lose
             nothing
             of
             its
             lustre
             by
             being
             set
             in
             a
             
               crown
               of
               gold
            
             ;
             if
             Learning
             be
             commendable
             in
             an
             Aegyptian
             ,
             it
             is
             no
             less
             in
             Moses
             ,
             where
             it
             is
             enameled
             with
             more
             noble
             perfections
             ,
             then
             of
             it self
             it
             can
             reach
             unto
             .
             All
             the
             question
             is
             ,
             Whither
             the
             antient
             learning
             of
             the
             Aegyptians
             was
             such
             as
             might
             be
             supposed
             to
             improve
             the
             reason
             and
             understanding
             of
             men
             to
             such
             an
             height
             ,
             as
             thereby
             to
             make
             them
             more
             capable
             of
             putting
             a
             difference
             between
             truth
             and
             falshood
             ?
             Whether
             it
             were
             such
             an
             overflowing
             Nilus
             as
             would
             enrich
             the
             understandings
             of
             all
             those
             who
             were
             in
             a
             capacity
             to
             receive
             its
             streams
             ?
             The
             truth
             is
             ,
             there
             want
             not
             grounds
             of
             suspicion
             ,
             that
             the
             old
             
               Aegyptian
               Learning
            
             was
             not
             of
             that
             elevation
             which
             the
             present
             distance
             of
             our
             age
             makes
             us
             apt
             to
             think
             it
             was
             .
             And
             a
             learned
             man
             hath
             in
             a
             set
             discourse
             endeavoured
             to
             shew
             the
             great
             defects
             that
             there
             were
             in
             it
             ;
             
             Neither
             can
             it
             ,
             I
             think
             ,
             be
             denyed
             ,
             but
             according
             to
             the
             reports
             we
             have
             now
             concerning
             it
             ,
             some
             parts
             of
             their
             Learning
             were
             frivilous
             ,
             others
             obscure
             ,
             a
             great
             deal
             Magical
             ,
             
             and
             the
             rest
             short
             of
             that
             improvement
             ,
             which
             the
             accession
             of
             the
             parts
             and
             industry
             of
             after
             ages
             gave
             unto
             it
             .
             But
             yet
             it
             is
             again
             as
             evident
             ,
             that
             some
             parts
             of
             learning
             were
             invented
             by
             the
             Aegyptians
             ,
             others
             much
             improved
             ,
             and
             that
             the
             Greeks
             did
             at
             first
             
               set
               up
            
             with
             the
             stock
             they
             borrowed
             out
             of
             Aegypt
             ,
             and
             that
             learning
             chiefly
             flourished
             there
             ,
             when
             there
             was
             (
             I
             had
             almost
             said
             )
             an
             
               Aegyptian
               darkness
            
             of
             Ignorance
             overspreading
             the
             face
             of
             Greece
             as
             well
             as
             other
             Nations
             .
          
           
             Which
             will
             appear
             by
             these
             considerations
             ,
             
               the
               great
               antiquity
            
             
             
               of
               their
               repute
               for
               Learning
               ,
               the
               great
               advantages
               they
               had
               for
               promoting
               it
               ,
               and
               the
               parts
               of
               Learning
               most
               in
               use
               among
               them
               .
            
             This
             ,
             though
             it
             may
             seem
             a
             digression
             here
             ,
             will
             yet
             tend
             to
             promote
             our
             design
             ,
             by
             shewing
             thereby
             how
             qualified
             and
             accomplished
             Moses
             was
             to
             deliver
             to
             the
             world
             an
             history
             of
             antient
             times
             .
             If
             we
             believe
             Macrobius
             ,
             there
             was
             no
             people
             in
             the
             world
             could
             ●ye
             for
             Learning
             with
             the
             Aegyptians
             ,
             who
             makes
             Aegypt
             in
             one
             place
             ,
             
               the
               mother
            
             
             
               of
               all
               Arts
            
             ,
             and
             in
             another
             the
             
               Aegyptians
               omnium
               Philosophiae
               disciplinarum
               parentes
               ,
               the
               Fathers
               of
               the
               Philosophick
               Sciences
            
             ;
             he
             derives
             elsewhere
             the
             original
             of
             all
             Astronomy
             from
             them
             ,
             
               quos
               constat
               primos
               omnium
               coelum
               metiri
               ,
               &
               scrutari
               ausos
               :
            
             though
             it
             be
             more
             probable
             that
             the
             Nativity
             even
             of
             Astronomy
             it self
             ,
             was
             first
             calculated
             by
             the
             Chald●ans
             ,
             from
             whom
             it
             was
             conveyed
             to
             the
             Aegyptians
             .
             He
             
             likewise
             appropriates
             all
             divine
             knowledge
             to
             them
             ,
             where
             he
             saith
             they
             were
             
               Soli
               rerum
               divinarum
               conscii
            
             ,
             and
             after
             calls
             
               Aegypt
               ,
               divinarum
               omnium
               disciplinarum
               compotem
               .
            
             It
             is
             
             sufficiently
             notorious
             what
             great
             repute
             the
             
               Aegyptian
               Learning
            
             hath
             been
             in
             ,
             with
             some
             in
             our
             latter
             times
             ,
             in
             that
             our
             Chymists
             look
             upon
             it
             as
             the
             greatest
             honour
             to
             their
             profession
             ,
             that
             they
             think
             they
             can
             claim
             kindred
             of
             the
             
               old
               Aegyptian
               Learning
            
             ,
             and
             derive
             the
             pedigree
             of
             their
             Chymistry
             from
             the
             old
             
               Aegyptian
               Hermes
            
             .
             But
             that
             vain
             pretence
             is
             sufficiently
             refuted
             by
             the
             fore-mentioned
             learned
             man
             Conringius
             ,
             in
             his
             Tract
             on
             this
             subject
             ,
             
               de
               Hermeticâ
               Medicinâ
               .
               Franciscus
               Patricius
            
             professeth
             himself
             so
             great
             an
             admirer
             of
             the
             old
             
               Aegyptian
               Learning
            
             ,
             that
             he
             thought
             it
             would
             be
             no
             bad
             exchange
             ,
             if
             the
             
               Peripatetick
               Philosophy
            
             
             were
             extruded
             ,
             and
             the
             old
             Aegyptian
             received
             instead
             of
             it
             .
             But
             the
             world
             is
             now
             grown
             wiser
             ,
             then
             to
             receive
             his
             
               Hermes
               Trismegistus
            
             for
             the
             Author
             of
             the
             old
             
               Aegyptian
               Philosophy
            
             ,
             the
             credit
             of
             his
             Author
             being
             for
             ever
             blasted
             ,
             and
             the
             doctrine
             contained
             in
             the
             books
             under
             his
             name
             ,
             manifested
             to
             be
             a
             meer
             C●nto
             ,
             a
             confused
             mixture
             of
             the
             
               Christian
               ,
               Platonick
            
             ,
             and
             Aegyptian
             doctrine
             together
             .
             So
             that
             we
             could
             hardly
             maintain
             the
             justness
             of
             the
             repute
             of
             the
             antient
             
               Aegyptian
               Learning
            
             from
             any
             thing
             now
             extant
             of
             it
             ;
             but
             yet
             we
             see
             no
             reason
             to
             question
             it
             ,
             especially
             since
             it
             is
             so
             honourably
             spoken
             of
             in
             
               Sacred
               Writ
            
             ,
             and
             seems
             in
             it
             to
             have
             been
             made
             the
             standard
             and
             measure
             of
             humane
             wisdom
             .
             For
             which
             we
             have
             this
             observable
             testimony
             ,
             that
             when
             the
             wisdom
             of
             Solomon
             is
             spoken
             of
             with
             the
             greatest
             advantage
             and
             commendation
             ,
             it
             is
             set
             forth
             with
             this
             character
             ,
             
               that
               it
               exceeded
               the
               wisdom
               of
               all
               the
               children
               of
               the
            
             
             
               East
               Countrey
               ,
               and
               all
               the
               wisdom
               of
            
             Aegypt
             .
             Whence
             it
             is
             most
             natural
             and
             easie
             to
             argue
             ,
             that
             certainly
             their
             learning
             must
             be
             accounted
             the
             greatest
             at
             that
             time
             in
             the
             world
             ,
             or
             else
             it
             could
             not
             have
             been
             inferred
             ,
             that
             Solomon
             was
             wiser
             then
             
               all
               men
            
             ,
             because
             his
             wisdom
             excelled
             theirs
             ,
             unless
             we
             suppose
             their
             wisdom
             to
             have
             been
             the
             greatest
             in
             that
             age
             of
             the
             world
             ,
             when
             the
             wisdom
             of
             the
             Graecians
             (
             although
             in
             that
             time
             Homer
             is
             supposed
             to
             flourish
             )
             was
             not
             thought
             worthy
             the
             taking
             notice
             of
             .
             We
             see
             from
             hence
             then
             ,
             as
             from
             an
             irrefragable
             testimony
             ,
             that
             the
             wisdom
             of
             the
             Aegyptians
             antiently
             was
             no
             
               trivial
               Pedantry
            
             ,
             nor
             meer
             superstitious
             and
             
               Magical
               rites
            
             ,
             but
             that
             there
             was
             some
             thing
             in
             it
             solid
             and
             substantial
             ,
             or
             it
             had
             not
             been
             worth
             triumphing
             over
             by
             the
             wisdom
             of
             Solomon
             :
             It
             being
             true
             of
             that
             ,
             what
             Lipsius
             faith
             of
             the
             
               Roman
               Empire
               ,
               Quicquid
               dignum
               vinci
               videbatur
               ;
               vicit
               ,
               caetera
               non
               tam
               non
               potuit
               quam
            
             
             contempsit
             ;
             it
             was
             an
             argument
             of
             some
             great
             worth
             ,
             that
             it
             was
             over-top'd
             and
             conquered
             by
             it
             .
          
           
             Thus
             we
             see
             how
             just
             the
             repute
             of
             the
             antient
             Aegyptian
             
             Learning
             is
             from
             Testimony
             ,
             and
             we
             shall
             find
             as
             great
             reason
             for
             it
             ,
             when
             we
             con●ider
             the
             great
             advantages
             the
             Aegyptians
             had
             for
             promoting
             of
             Learning
             among
             them
             .
             Two
             waies
             men
             come
             to
             knowledge
             ,
             either
             by
             tradition
             from
             others
             ,
             
             
             
             
             
             or
             by
             observation
             of
             their
             own
             ;
             what
             the
             Aegyptians
             had
             the
             first
             way
             ,
             will
             be
             spoken
             to
             afterwards
             ;
             we
             now
             consider
             the
             latter
             of
             these
             .
             All
             knowledge
             arising
             from
             observation
             ,
             must
             be
             either
             of
             those
             Sciences
             which
             immediately
             conduce
             to
             the
             benefit
             of
             mens
             lives
             ,
             or
             such
             whose
             end
             is
             to
             improve
             mens
             
               rational
               faculties
            
             in
             the
             knowledge
             of
             things
             .
             The
             former
             necessity
             will
             put
             men
             upon
             the
             finding
             
             out
             ,
             the
             latter
             require
             
               secessum
               &
               otia
               ,
               freedom
            
             from
             other
             imployments
             ,
             a
             
               mind
               addicted
            
             to
             them
             ,
             and
             industry
             in
             the
             study
             of
             them
             ,
             and
             a
             care
             to
             preserve
             their
             inventions
             in
             them
             .
             The
             study
             of
             Geometry
             among
             the
             Aegyptians
             ,
             owed
             its
             original
             to
             necessity
             ;
             for
             the
             river
             Nile
             being
             swelled
             with
             the
             showers
             falling
             in
             Aethiopia
             ,
             and
             thence
             annually
             over-flowing
             the
             Countrey
             of
             Aegypt
             ,
             and
             by
             its
             violence
             overturning
             all
             the
             marks
             they
             had
             to
             distinguish
             their
             lands
             ,
             made
             it
             necessary
             for
             them
             upon
             every
             abatement
             of
             the
             flood
             to
             survey
             their
             lands
             ,
             to
             find
             out
             every
             one
             his
             own
             by
             the
             quantity
             of
             the
             ground
             upon
             the
             survey
             .
             The
             necessity
             of
             which
             put
             them
             upon
             a
             more
             diligent
             enquiry
             into
             that
             study
             ,
             that
             thereby
             they
             might
             attain
             to
             some
             exactness
             in
             that
             ,
             which
             was
             to
             be
             of
             such
             necessary
             ,
             constant
             and
             perpetual
             use
             :
             Thence
             we
             find
             the
             invention
             of
             Geometry
             particularly
             attributed
             by
             
               Herodotus
               ,
               Diodorus
               ,
               Strabo
            
             and
             
             others
             ,
             to
             the
             Aegyptians
             .
             This
             skill
             of
             theirs
             they
             after
             improved
             into
             a
             greater
             benefit
             ,
             viz
             the
             conveying
             the
             water
             of
             Nile
             into
             those
             places
             where
             it
             had
             not
             overflown
             to
             so
             great
             a
             height
             ,
             as
             to
             give
             them
             hopes
             of
             an
             ensuing
             plenty
             ;
             which
             they
             did
             by
             the
             artificial
             cutting
             of
             several
             Channels
             for
             that
             end
             ,
             wherein
             ,
             saith
             Strabo
             ,
             the
             
               Aegyptians
               Art
               and
               Industry
               out-went
               Nature
               its
               self
               .
            
             By
             this
             likewise
             they
             observed
             the
             height
             of
             the
             over-flowing
             of
             the
             river
             ,
             whereby
             they
             knew
             what
             harvest
             to
             expect
             the
             following
             year
             ;
             which
             they
             did
             by
             a
             well
             near
             Memphis
             (
             from
             the
             use
             of
             it
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             upon
             the
             walls
             of
             which
             were
             the
             marks
             of
             several
             cubits
             ,
             which
             they
             observe
             and
             publish
             it
             to
             all
             ,
             that
             they
             might
             provide
             themselves
             accordingly
             .
             We
             see
             what
             grounds
             there
             are
             ,
             even
             from
             profit
             and
             advantage
             ,
             to
             make
             us
             believe
             that
             the
             Aegyptians
             were
             skilled
             in
             Geometry
             ,
             and
             the
             knowledge
             relating
             thereto
             .
          
           
           
             And
             for
             the
             promoting
             of
             all
             other
             knowledge
             whose
             
             end
             is
             Contemplation
             ,
             the
             very
             constitution
             of
             their
             Commonwealth
             did
             much
             conduce
             thereto
             :
             For
             thereby
             it
             was
             proved
             that
             they
             should
             always
             be
             a
             sufficient
             number
             of
             persons
             freed
             srom
             all
             other
             employments
             ,
             who
             might
             devote
             themselves
             to
             a
             sedulous
             enquiry
             into
             the
             natures
             of
             things
             .
             Such
             were
             the
             
               Aegyptian
               Priests
            
             ,
             who
             by
             the
             peculiar
             nature
             of
             the
             
               Aegyptian
               Superstitions
            
             were
             freed
             from
             that
             burdensome
             service
             of
             
               sacrificing
               beasts
            
             ,
             which
             the
             Priests
             of
             other
             Nations
             were
             continually
             employed
             about
             ,
             and
             so
             they
             enjoyed
             not
             only
             an
             easie
             but
             a
             very
             
               honourable
               employment
            
             ;
             for
             they
             were
             the
             persons
             of
             the
             greatest
             honour
             ,
             esteem
             ,
             and
             authority
             among
             the
             Aegyptians
             ,
             of
             which
             rank
             ,
             as
             far
             as
             I
             can
             find
             ,
             all
             were
             accounted
             ,
             who
             were
             not
             
               Souldiers
               ,
               Husbandmen
            
             ,
             or
             Artificers
             .
             For
             Strabo
             
             mentions
             no
             Nobility
             at
             all
             in
             Aegypt
             distinct
             from
             the
             Priests
             ;
             for
             he
             divides
             the
             whole
             Commonwealth
             into
             
               Souldiers
               ,
               Husbandmen
            
             ,
             and
             Priests
             .
             And
             telling
             us
             that
             
               the
               other
               two
               were
               employed
               about
               matters
               of
               war
               ,
               and
               the
               Kings
               revenues
               in
               peace
               ,
            
             he
             adds
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Priests
               minded
               the
               study
               of
               Philosophy
               and
               Astronomy
               ,
               and
               conversed
               most
               with
               their
               Kings
               :
            
             And
             after
             ,
             speaking
             of
             their
             Kings
             being
             studied
             in
             their
             arts
             as
             well
             as
             others
             of
             the
             Priests
             ,
             he
             adds
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               with
               whom
               they
               spent
               most
               of
               their
               lives
               .
            
             Agreeably
             to
             this
             Plutarch
             tells
             us
             ,
             that
             the
             Kings
             themselves
             were
             often
             Priests
             ;
             and
             adds
             out
             
             of
             Hecataeus
             ,
             that
             the
             
               Kings
               used
               to
               drink
               wine
               by
               measure
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               because
               they
               were
               Priests
            
             ;
             for
             as
             he
             saith
             ,
             the
             
               Kings
               of
               Aegypt
            
             were
             always
             chosen
             either
             out
             of
             the
             rank
             of
             Priests
             or
             Souldiers
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               those
               two
               orders
               being
               of
               the
               greatest
               honour
               ,
               the
               one
               for
               valour
               ,
               and
               the
               other
               for
               wisdom
            
             ;
             and
             if
             the
             King
             were
             chosen
             out
             of
             the
             Souldiers
             ,
             he
             was
             presently
             entred
             among
             the
             Priests
             ,
             to
             learn
             their
             
               mystical
               Sciences
               .
               Diodorus
            
             indeed
             seems
             to
             
             reckon
             some
             great
             persons
             after
             the
             Priests
             ,
             and
             distinct
             from
             the
             Souldiery
             ;
             but
             if
             he
             means
             by
             these
             any
             other
             then
             some
             of
             the
             chief
             of
             the
             other
             two
             professions
             ,
             I
             must
             
             say
             as
             Causabon
             doth
             in
             another
             case
             of
             
               Diodorus
               ,
               Sanè
               Strabonis
            
             
             
               anctoritas
               mult
               is
               Siculis
               apud
               me
               praevalet
               .
            
             Diodorus
             
               his
               testimony
               is
               not
               to
               be
               weighed
               with
            
             Strabo's
             .
             From
             hence
             we
             may
             understand
             the
             reason
             why
             that
             Potiphera
             ,
             whose
             daughter
             Ioseph
             married
             ,
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             some
             render
             
             the
             Priest
             ,
             others
             the
             
               Prince
               of
               On
            
             ;
             but
             these
             two
             we
             see
             are
             very
             consistent
             ,
             their
             Priests
             being
             their
             great
             Princes
             ;
             and
             Heliopolis
             ,
             or
             On
             ,
             of
             which
             Potipherah
             was
             Prince
             or
             Priest
             ,
             being
             the
             chief
             Seat
             and
             University
             of
             the
             Priests
             of
             Aegypt
             .
             Now
             it
             is
             evident
             from
             
               Clemens
               Alexandrinus
            
             ,
             that
             the
             Aegyptians
             did
             not
             communicate
             their
             mysteries
             promiscuously
             to
             all
             ,
             but
             only
             to
             such
             as
             were
             in
             succession
             
             to
             the
             Crown
             ,
             or
             else
             to
             those
             of
             the
             Priest
             and
             their
             Children
             ,
             who
             were
             most
             apt
             and
             fit
             for
             them
             ,
             both
             by
             their
             
               dyet
               ,
               instruction
            
             ,
             and
             family
             .
             For
             this
             was
             unalterably
             observed
             among
             them
             ,
             that
             there
             was
             a
             
               continued
               succession
            
             of
             a
             profession
             in
             their
             
               several
               families
            
             ,
             both
             of
             
               Priests
               ,
               Souldiers
            
             ,
             and
             Husbandmen
             ,
             whereby
             they
             kept
             their
             several
             orders
             without
             any
             mixture
             or
             confusion
             ,
             which
             is
             confessed
             both
             by
             Herodotus
             and
             Diodorus
             :
             So
             that
             by
             this
             constitution
             Learning
             was
             among
             them
             confined
             to
             the
             
             Priests
             ,
             which
             highly
             advanceth
             the
             probability
             of
             that
             tradition
             ,
             preserved
             among
             the
             Aegyptians
             concerning
             Moses
             (
             which
             likewise
             strongly
             proves
             our
             present
             design
             )
             
               viz.
               Manetho's
            
             Records
             ,
             as
             Iosephus
             tells
             us
             ,
             that
             Moses
             was
             one
             of
             the
             Priests
             at
             Heliopolis
             ,
             and
             that
             his
             name
             among
             them
             
             was
             Osarsiphus
             ,
             who
             changing
             his
             name
             ,
             was
             called
             Moses
             ;
             and
             in
             the
             time
             of
             Amenophis
             conducted
             the
             leprous
             people
             out
             of
             Aegypt
             (
             so
             the
             Aegyptians
             out
             of
             their
             hatred
             of
             the
             Israelites
             call
             them
             .
             )
             And
             Chaeremon
             ,
             another
             
               Aegyptian
               Priest
            
             in
             the
             same
             Author
             ,
             calls
             Moses
             a
             Scribe
             ,
             and
             Ioseph
             (
             by
             whom
             probably
             he
             means
             Ioshua
             )
             a
             
               sacred
               Scribe
            
             ,
             and
             saith
             ,
             that
             the
             Aegyptian
             name
             of
             Moses
             was
             Tisithen
             ,
             and
             of
             
               Ioseph
               Peteleph
            
             .
             Now
             this
             tradition
             did
             in
             all
             probability
             arise
             from
             the
             repute
             of
             Moses
             his
             learning
             and
             wisdom
             ;
             which
             being
             among
             them
             proper
             to
             their
             Priests
             ,
             they
             thence
             ascribed
             that
             name
             to
             him
             ,
             although
             probably
             he
             might
             come
             to
             the
             knowledge
             of
             all
             their
             Mysteries
             ,
             from
             the
             relation
             he
             had
             to
             Pharaohs
             daughter
             .
          
           
           
             We
             come
             now
             to
             consider
             the
             parts
             of
             the
             Aegyptian
             
             learning
             ,
             in
             which
             the
             Scripture
             tells
             us
             
               Moses
               was
               skill'd
            
             :
             This
             by
             
               Philo
               Iudaeus
            
             is
             branched
             into
             
               Arithmetick
               ,
               Geometry
               ,
               Musick
            
             ,
             and
             
               Hicroglyphical
               Philosophy
            
             :
             But
             
               Sixtus
               Senensis
            
             more
             comprehensively
             from
             
               Diodorus
               ,
               Diogenes
               Laertius
            
             ,
             
             and
             others
             ,
             divides
             it
             into
             
               four
               parts
               ,
               Mathematical
               ,
               Natural
               ,
               Divine
               ,
            
             and
             Moral
             .
             Their
             skill
             in
             the
             Mathematical
             parts
             of
             learning
             hath
             been
             partly
             shewed
             already
             ,
             and
             might
             be
             more
             largely
             from
             that
             skill
             in
             them
             ,
             which
             the
             Graecians
             gained
             from
             the
             Aegyptians
             ,
             as
             both
             Iamblichus
             and
             Porphyrie
             speak
             of
             Pythagoras
             ,
             that
             he
             gained
             his
             skill
             
             in
             Geometry
             chiefly
             from
             the
             Aegyptians
             :
             For
             these
             ,
             as
             Porphyrie
             saith
             ,
             of
             a
             long
             time
             had
             been
             very
             studious
             of
             Geometry
             ,
             as
             the
             Phoenicians
             of
             Arithmetick
             ,
             and
             the
             Chaldaeans
             of
             Astronomy
             .
             But
             Iamblicus
             (
             and
             I
             think
             deservedly
             )
             takes
             notice
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             
               difficult
               access
            
             of
             the
             
               Aegyptian
               Priests
            
             ,
             especially
             as
             to
             acquaintance
             with
             their
             mysteries
             ;
             and
             so
             Strabo
             calls
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               such
               who
               concealed
               their
               learning
               under
            
             
             
               many
               symbols
               ,
               and
               were
               not
               easily
               drawn
               to
               unfold
               it
               .
            
             And
             yet
             we
             might
             think
             the
             22
             years
             time
             which
             Pythayoras
             is
             thought
             to
             have
             spent
             among
             them
             ,
             had
             been
             enough
             to
             have
             insinuated
             himself
             into
             their
             utmost
             acquaintance
             ,
             and
             to
             have
             drawn
             from
             them
             the
             knowledge
             of
             their
             greatest
             mysteries
             ;
             but
             yet
             we
             have
             no
             great
             reason
             to
             think
             he
             did
             ,
             if
             if
             we
             believe
             the
             story
             in
             
               Diogenes
               Laertius
            
             of
             his
             sacrificing
             an
             Hecatomb
             for
             the
             finding
             out
             of
             that
             demonstration
             ,
             which
             is
             now
             contained
             in
             the
             47
             proposition
             of
             the
             first
             of
             Euclide
             .
             Yet
             this
             did
             not
             abate
             the
             Graecians
             esteem
             of
             the
             
               Aegyptians
               Mathematical
               Learning
            
             ;
             for
             in
             Plato's
             time
             
               Eudoxus
               Cnidius
            
             went
             into
             Aegypt
             on
             purpose
             to
             acquire
             it
             there
             ;
             and
             Democritus
             his
             boast
             ,
             that
             none
             of
             the
             Arsepedonaptae
             in
             Aegypt
             (
             so
             their
             Priests
             were
             called
             ,
             as
             
               Clemens
               Alexandrinus
            
             and
             Eusebius
             tell
             us
             ,
             who
             
             relate
             the
             story
             )
             exceeded
             him
             in
             the
             Mathematicks
             ,
             by
             which
             it
             may
             be
             at
             least
             inferred
             ,
             that
             they
             were
             then
             in
             greatest
             esteem
             for
             them
             .
             Their
             great
             skill
             in
             Astronomy
             is
             attested
             by
             
               Diodorus
               ,
               Strabo
               ,
               Herodotus
            
             ,
             and
             others
             ,
             and
             by
             their
             finding
             out
             the
             course
             of
             the
             year
             by
             the
             motion
             of
             
             the
             Sun
             ,
             which
             was
             the
             invention
             of
             the
             
               Heliopolitan
               Priests
            
             .
             
             How
             much
             they
             valued
             Geography
             ,
             appears
             from
             Clemens
             his
             description
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               sacred
               Scribe
            
             in
             the
             
             
               solemn
               procession
            
             ;
             for
             he
             was
             required
             to
             be
             skilled
             in
             
               Hieroglyphicks
               ,
               Cosmography
               ,
               Geography
               ,
               the
               motions
               of
               the
               Planets
               ,
               the
               Choragraphy
               of
               Aegypt
               ,
               and
               description
               of
               the
               Nile
               .
               Eustathius
            
             in
             his
             notes
             on
             Dionysius
             ,
             attributes
             the
             invention
             of
             
               Geographical
               Tables
            
             to
             Sesostris
             ,
             who
             caused
             the
             Lands
             he
             had
             conquered
             to
             be
             described
             in
             Tables
             ,
             and
             so
             communicated
             to
             the
             Aegyptians
             ,
             and
             from
             them
             to
             others
             .
             Their
             skill
             in
             
               natural
               Philosophy
            
             could
             not
             be
             very
             great
             ,
             because
             of
             their
             Magick
             and
             Superstition
             ,
             whereby
             they
             were
             hindred
             from
             all
             experiments
             in
             those
             natural
             things
             which
             they
             attributed
             a
             Divinity
             to
             ;
             but
             they
             seem
             to
             have
             been
             more
             exact
             and
             curious
             in
             
               natural
               history
            
             ;
             for
             ,
             any
             prodigies
             ,
             or
             any
             thing
             that
             was
             Anomalous
             in
             nature
             ,
             they
             did
             ,
             saith
             Strabo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               with
               a
               great
               deal
               of
               curiosity
               insert
               it
               in
               their
               sacred
               records
            
             ;
             and
             Herodotus
             adds
             ,
             
               that
               more
               things
               of
               that
               nature
               are
               observed
               by
               them
               then
               by
               any
               other
               Nation
            
             ;
             which
             ,
             saith
             he
             ,
             they
             not
             only
             diligently
             preserve
             ,
             but
             frequently
             compare
             together
             ,
             and
             from
             a
             similitude
             of
             prodigies
             gather
             a
             similitude
             of
             events
             .
             But
             that
             which
             gained
             the
             Aegyptians
             the
             greatest
             repute
             abroad
             ,
             seems
             to
             have
             been
             their
             early
             skill
             in
             Physick
             ,
             which
             is
             so
             much
             spoken
             of
             by
             
               Homer
               ,
               Plato
               ,
               Herodotus
               ,
               Plutarch
               ,
               Diogenes
               Laertius
               ,
            
             and
             others
             ,
             that
             it
             were
             impertinent
             troubling
             a
             Readers
             patience
             with
             the
             proof
             of
             that
             which
             is
             so
             generally
             confessed
             .
             A
             great
             evidence
             of
             the
             antiquity
             of
             this
             study
             among
             them
             is
             (
             if
             Manetho
             may
             be
             so
             far
             credited
             )
             that
             Athothis
             the
             
               second
               King
            
             of
             the
             
               first
               Dynasty
            
             of
             the
             Thimites
             was
             a
             Physician
             himself
             ,
             and
             writ
             some
             books
             of
             Anatomy
             ;
             and
             the
             
               second
               King
            
             of
             the
             
               third
               Dynasty
            
             of
             the
             Memphites
             ,
             was
             for
             his
             skill
             in
             Physick
             honoured
             among
             them
             by
             the
             name
             of
             
               Aesculapius
               .
               Pliny
            
             affirms
             it
             to
             have
             been
             the
             custom
             of
             their
             Kings
             to
             cause
             dead
             bodies
             to
             be
             dissected
             ,
             to
             find
             out
             the
             nature
             of
             
             diseases
             ;
             and
             elsewhere
             tells
             us
             ,
             that
             the
             original
             of
             Physick
             among
             them
             was
             from
             the
             relations
             of
             those
             who
             by
             any
             remedy
             were
             cured
             of
             any
             disease
             ,
             which
             for
             a
             memorial
             
             to
             posterity
             were
             recorded
             in
             their
             Temples
             .
             Their
             Hieroglyphical
             and
             
               mystical
               Learning
            
             hath
             made
             the
             greatest
             noise
             in
             the
             world
             ,
             and
             hath
             the
             least
             of
             substance
             in
             it
             ;
             which
             whover
             will
             not
             be
             convinced
             of
             without
             perusal
             of
             
               Kirchers
               Oedipus
               Aegyptiacus
            
             ,
             will
             at
             last
             find
             it
             fully
             done
             to
             his
             hand
             by
             the
             successess
             endeavours
             of
             that
             otherwise
             learned
             man.
             I
             cannot
             think
             any
             rational
             man
             could
             think
             that
             study
             worth
             his
             pains
             ,
             which
             at
             the
             highest
             can
             amount
             but
             to
             a
             conjecture
             ;
             and
             when
             it
             is
             come
             to
             that
             with
             a
             great
             deal
             of
             pains
             ,
             it
             is
             nothing
             but
             some
             ordinary
             and
             trivial
             observation
             .
             As
             in
             that
             famous
             Hieroglyphick
             of
             Diospolis
             ,
             so
             much
             spoken
             of
             by
             the
             Ancients
             ,
             where
             was
             a
             Child
             to
             express
             
               coming
               into
               the
               world
            
             ,
             an
             
               old
               man
            
             for
             
               going
               out
               of
               it
            
             ,
             an
             Hawk
             for
             God
             ,
             an
             Hippotamus
             for
             hatred
             ,
             and
             a
             Crocodile
             for
             impudence
             ,
             and
             all
             to
             express
             this
             venerable
             
               Apothegm
               ,
               O
               ye
               that
               come
               into
               the
               world
               ,
               and
               that
               go
               out
               of
               it
               ,
               God
               hates
               impudence
               .
            
             And
             therefore
             certainly
             this
             kind
             of
             Learning
             deserves
             the
             highest
             form
             among
             the
             
               difficiles
               Nugae
            
             ,
             and
             all
             these
             Hieroglyphicks
             put
             together
             ,
             will
             make
             but
             one
             good
             one
             ,
             and
             that
             should
             be
             for
             
               Labour
               lost
            
             .
          
           
             There
             is
             yet
             one
             part
             of
             Learning
             more
             among
             them
             ,
             
             which
             the
             Aegyptians
             are
             esteemed
             for
             ,
             which
             is
             the
             Political
             and
             civil
             part
             of
             it
             ,
             which
             may
             better
             be
             called
             wisdom
             then
             most
             of
             the
             fore-going
             ;
             two
             things
             speak
             much
             the
             wisdom
             of
             a
             Nation
             ;
             
               good
               Laws
            
             ,
             and
             a
             
               prudent
               management
               of
               them
            
             ;
             their
             Laws
             are
             highly
             commended
             by
             Strabo
             and
             Diodorus
             ;
             and
             it
             is
             none
             of
             the
             least
             commendations
             of
             them
             ,
             that
             Solon
             and
             Lycurgus
             borrowed
             so
             many
             of
             their
             constitutions
             from
             them
             ;
             and
             for
             the
             
               prudent
               management
            
             of
             their
             government
             ,
             as
             the
             continuance
             of
             their
             state
             so
             long
             in
             peace
             and
             quietness
             ,
             is
             an
             invincible
             demonstration
             of
             it
             ;
             so
             the
             report
             given
             of
             them
             in
             Scripture
             adds
             a
             further
             testimony
             to
             it
             ;
             for
             therein
             the
             King
             of
             Aegypt
             is
             called
             the
             
               Son
               of
               the
               wise
            
             ,
             as
             well
             as
             
               the
               son
               of
               ancient
               Kings
            
             ;
             and
             
               his
               counsellors
               are
               called
               wise
               counsellors
               of
            
             Pharaoh
             ,
             and
             
             
               the
               wise
               men
            
             ;
             whereby
             a
             more
             then
             ordinary
             prudence
             and
             policy
             must
             be
             understood
             .
             Can
             we
             now
             imagine
             such
             a
             person
             as
             Moses
             was
             bred
             up
             in
             all
             the
             
               ingenucus
               literature
            
             
             of
             Aegypt
             ,
             conversant
             among
             their
             
               wisest
               persons
            
             in
             
               Pharaohs
               Court
            
             ,
             having
             thereby
             all
             advantages
             to
             improve
             himself
             ,
             and
             to
             understand
             the
             utmost
             of
             all
             that
             they
             knew
             ,
             should
             not
             be
             able
             to
             pass
             a
             judgement
             between
             a
             meer
             pr●tence
             and
             imposture
             ,
             and
             real
             and
             
               important
               T●uths
            
             ?
             Can
             we
             think
             that
             one
             who
             had
             interest
             in
             so
             great
             a
             Court
             ,
             all
             advantages
             of
             
               raising
               himself
            
             therein
             ,
             should
             willingly
             forsake
             all
             
               the
               pleasures
            
             and
             delights
             at
             present
             ,
             all
             his
             hopes
             and
             advantages
             for
             the
             future
             ,
             were
             he
             not
             fully
             perswaded
             of
             the
             certain
             and
             undoubted
             truth
             of
             all
             those
             things
             which
             are
             recorded
             in
             his
             books
             ?
             Is
             it
             possible
             a
             man
             of
             
               ordinary
               wisdom
            
             should
             venture
             himself
             upon
             so
             hazardous
             ,
             unlikely
             ,
             and
             dangerous
             employment
             ,
             ●s
             that
             was
             Moses
             undertook
             ,
             which
             could
             have
             no
             probability
             of
             success
             ,
             but
             only
             upon
             the
             belief
             that
             that
             God
             who
             appeared
             unto
             him
             ,
             was
             greater
             then
             all
             the
             Gods
             of
             Aegypt
             ,
             and
             could
             carry
             on
             his
             own
             design
             by
             his
             own
             power
             ,
             maugre
             all
             the
             opposition
             which
             the
             Princes
             of
             the
             world
             could
             make
             against
             it
             ?
             And
             what
             possible
             ground
             can
             we
             have
             to
             think
             that
             such
             a
             person
             who
             did
             verily
             believe
             the
             truth
             of
             what
             God
             revealed
             unto
             him
             ,
             should
             dare
             to
             write
             any
             otherwise
             then
             as
             it
             was
             revealed
             unto
             him
             ?
             If
             there
             had
             been
             any
             thing
             repugnant
             to
             
               common
               reason
            
             in
             the
             history
             of
             the
             Creation
             ,
             the
             
               fall
               of
               man
            
             ,
             the
             
               universal
               deluge
            
             ,
             the
             
               propagation
               of
               the
               world
               by
               the
               sons
               of
            
             Noah
             ,
             the
             
               history
               of
               the
               Patriarchs
            
             ,
             had
             not
             
               Moses
               rational
               faculties
            
             as
             well
             as
             we
             ?
             nay
             ,
             had
             he
             them
             not
             far
             better
             improved
             then
             any
             of
             ours
             are
             ?
             and
             was
             not
             he
             then
             able
             to
             judge
             what
             was
             suitable
             to
             reason
             ,
             and
             what
             not
             ?
             and
             can
             we
             think
             he
             would
             then
             deliver
             any
             thing
             inconsistent
             with
             reason
             or
             
               undoubted
               tradition
            
             then
             ,
             when
             the
             
               Aegyptian
               Priests
            
             might
             so
             readily
             and
             plainly
             have
             triumphed
             over
             him
             ,
             by
             discovering
             the
             falshood
             of
             what
             he
             wrote
             ?
             Thus
             we
             see
             that
             Moses
             was
             as
             highly
             qualified
             as
             any
             of
             the
             acutest
             
               Heathen
               Philosophers
            
             could
             be
             ,
             for
             
               discerning
               truth
            
             from
             falshood
             ;
             nay
             ,
             in
             all
             probability
             he
             far
             excelled
             the
             most
             renowned
             of
             the
             
               Graecian
               Philosophers
            
             in
             that
             very
             kind
             of
             learning
             wherewith
             they
             made
             so
             great
             noise
             in
             the
             world
             ,
             which
             was
             originally
             Aegyptian
             ,
             as
             is
             evident
             in
             the
             whole
             series
             of
             the
             
               Graecian
               Philosphers
            
             ,
             who
             went
             age
             after
             age
             
             to
             Aegypt
             to
             get
             some
             scraps
             of
             that
             learning
             there
             ,
             which
             Moses
             could
             not
             have
             but
             
               full
               meals
            
             of
             ,
             because
             of
             his
             
               high
               place
               ,
               great
               interest
            
             ,
             and
             power
             in
             Aegypt
             .
             And
             must
             those
             
               hungry
               Philosophers
            
             then
             become
             the
             only
             Masters
             of
             our
             reason
             ,
             and
             their
             dictates
             be
             received
             as
             the
             s●nse
             and
             voice
             of
             nature
             ,
             which
             they
             either
             received
             from
             
               uncertain
               tradition
            
             ,
             or
             else
             delivered
             in
             opposition
             to
             it
             ,
             that
             they
             might
             be
             more
             taken
             notice
             of
             in
             the
             world
             ?
             Must
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             confronted
             with
             
               Thus
               saith
               the
               Lord
            
             ?
             and
             a
             few
             pitiful
             symbols
             vye
             authority
             with
             
               divine
               commands
            
             ?
             and
             
               Ex
               nihilo
               nihil
               fit
            
             be
             sooner
             believed
             then
             
               In
               the
               beginning
               God
               created
               the
               Heavens
               and
               the
               Earth
               ?
            
             What
             irrefragable
             evidence
             of
             reason
             is
             that
             so
             confident
             a
             presumption
             built
             upon
             ,
             when
             it
             can
             signifie
             nothing
             without
             this
             hypothesis
             ,
             that
             there
             is
             nothing
             but
             matter
             in
             the
             world
             ;
             and
             let
             this
             first
             be
             proved
             ,
             and
             we
             will
             never
             stick
             to
             grant
             the
             other
             .
             I
             may
             confidently
             say
             the
             great
             gullery
             of
             the
             world
             hath
             been
             ,
             taking
             
               philosophical
               dictates
            
             for
             the
             
               standard
               of
               reason
            
             ,
             and
             
               unproved
               hypotheses
            
             for
             certain
             foundations
             for
             our
             discourse
             to
             rely
             upon
             .
             And
             the
             seeking
             to
             reconcile
             the
             mysteries
             of
             our
             faith
             to
             these
             ,
             hath
             been
             that
             whith
             hath
             almost
             destroyed
             it
             ,
             and
             turned
             our
             Religion
             into
             a
             meer
             
               philosophical
               speculation
            
             .
             But
             of
             this
             elsewhere
             .
             We
             see
             then
             that
             insisting
             meerly
             on
             the
             accomplishments
             and
             
               rational
               perfections
            
             of
             the
             persons
             who
             speak
             ,
             we
             have
             more
             reason
             to
             yield
             credit
             to
             Moses
             in
             his
             history
             ,
             then
             to
             any
             Philosophers
             in
             their
             speculations
             .
          
           
             And
             that
             which
             in
             the
             next
             place
             speaks
             Moses
             to
             be
             a
             person
             of
             wisdom
             ,
             and
             judgement
             ,
             and
             ability
             to
             finde
             out
             
             truth
             ,
             was
             his
             age
             and
             experience
             when
             he
             delivered
             these
             things
             to
             the
             world
             .
             He
             vented
             no
             crude
             and
             
               indigested
               conceptions
            
             ,
             no
             sudden
             and
             
               temerarious
               fancies
            
             ,
             the
             usual
             issues
             of
             teeming
             and
             
               juvenile
               wits
            
             ;
             he
             lived
             long
             enough
             to
             have
             experience
             to
             try
             ,
             and
             judgement
             to
             distinguish
             a
             meer
             outside
             and
             varnish
             ,
             from
             what
             was
             solid
             and
             substantial
             .
             We
             cannot
             then
             have
             the
             least
             ground
             of
             suspition
             ,
             that
             Moses
             was
             any
             wayes
             unfit
             to
             discern
             truth
             from
             falshood
             ,
             and
             therefore
             was
             capable
             of
             judging
             the
             one
             from
             the
             other
             .
          
           
           
             But
             though
             persons
             be
             never
             so
             highly
             accomplisht
             for
             
               parts
               ,
               learning
            
             ,
             and
             experience
             ,
             yet
             if
             they
             want
             
               due
               information
            
             of
             the
             certainty
             of
             the
             things
             they
             deliver
             ,
             they
             may
             be
             still
             
               dec●iving
               themselves
            
             ;
             and
             if
             they
             preserve
             it
             for
             posterity
             ,
             be
             guilty
             of
             
               deceiving
               others
            
             .
             Let
             us
             now
             therefore
             see
             whether
             Moses
             had
             not
             as
             great
             advantages
             for
             understanding
             the
             truth
             of
             his
             History
             ,
             as
             he
             had
             judgement
             to
             discern
             it
             .
             And
             concerning
             all
             those
             things
             contained
             in
             the
             
               four
               last
               books
            
             of
             his
             ,
             to
             his
             own
             death
             ,
             it
             was
             impossible
             any
             should
             have
             greater
             then
             himself
             ,
             writing
             nothing
             but
             what
             he
             was
             
               pars
               magna
            
             himself
             ,
             of
             what
             
               he
               saw
            
             ,
             and
             heard
             ,
             and
             did
             ;
             and
             can
             any
             testimony
             be
             desired
             greater
             then
             his
             whose
             actions
             they
             were
             ,
             or
             who
             was
             present
             at
             the
             doing
             of
             them
             ,
             and
             that
             not
             in
             any
             
               private
               way
            
             ,
             but
             in
             the
             most
             
               publick
               capacity
            
             ?
             For
             although
             private
             persons
             may
             be
             present
             at
             great
             actions
             ,
             yet
             they
             may
             be
             guilty
             of
             misrepresenting
             them
             ,
             for
             want
             of
             understanding
             all
             circumstances
             precedent
             ,
             and
             subsequent
             ,
             or
             for
             want
             of
             understanding
             the
             designs
             of
             the
             chief
             instruments
             of
             action
             :
             but
             when
             the
             person
             himself
             ,
             who
             was
             the
             chief
             in
             all
             ,
             shall
             undertake
             to
             write
             an
             exact
             History
             of
             it
             ,
             what
             evidence
             can
             be
             desired
             more
             certain
             then
             that
             is
             ,
             that
             there
             could
             be
             no
             defect
             as
             to
             information
             concerning
             what
             was
             done
             ?
             The
             only
             seruple
             then
             that
             can
             be
             made
             ,
             must
             be
             concerning
             the
             passages
             of
             former
             times
             which
             Moses
             relates
             .
             And
             here
             I
             doubt
             not
             but
             to
             make
             it
             appear
             ,
             that
             insisting
             only
             on
             all
             that
             can
             be
             desired
             in
             a
             
               bare
               Historian
            
             (
             setting
             aside
             
               Divine
               revelation
            
             )
             he
             had
             as
             true
             and
             
               certain
               information
            
             of
             the
             History
             of
             those
             former
             ages
             ,
             as
             any
             one
             can
             have
             of
             things
             at
             that
             distance
             from
             themselves
             ;
             and
             that
             is
             by
             a
             
               certain
               ●●interrupted
               tradition
            
             of
             them
             ,
             which
             will
             appear
             more
             clear
             and
             evident
             in
             that
             Nation
             of
             which
             Moses
             was
             ,
             then
             in
             any
             other
             Nation
             in
             the
             world
             :
             And
             that
             on
             these
             
               two
               accounts
            
             :
             first
             ,
             
               the
               undoubted
               lin●al
               deseent
               from
               Father
               to
               Son
               in
               the
               I●wish
               Nation
               .
            
             Secondly
             ,
             
               Their
               int●rest
               lying
               so
               much
               in
               the
               preserving
               this
               tradition
               entire
               .
            
          
           
             First
             ,
             
               That
               there
               was
               a
               certain
               unmixed
               lin●al
               descent
               from
               Father
               to
               Son
               in
               the
               Iewish
               Nation
               :
            
             the
             great
             ●ause
             of
             most
             
             of
             the
             confusion
             in
             the
             tradition
             of
             other
             Nations
             ,
             was
             the
             
             frequent
             mixing
             of
             several
             families
             one
             with
             another
             ;
             now
             that
             God
             might
             as
             it
             were
             on
             purpose
             satisfie
             the
             world
             of
             the
             
               Israelites
               capacity
            
             to
             preserve
             the
             
               tradition
               entire
            
             ,
             he
             prohibited
             their
             mixture
             by
             marriages
             with
             the
             people
             of
             other
             Nations
             and
             families
             .
             So
             that
             in
             Moses
             his
             time
             it
             was
             a
             very
             easie
             matter
             to
             run
             up
             their
             lineal
             descent
             as
             far
             as
             the
             flood
             ,
             nay
             up
             to
             Adam
             ;
             for
             Adam
             conversed
             sometime
             with
             
               Noah
               ;
               Sem
            
             his
             Son
             was
             probably
             living
             in
             some
             part
             of
             Iacobs
             time
             ,
             or
             Isaac's
             at
             least
             ;
             and
             how
             easily
             and
             uninterruptedly
             might
             the
             general
             tradition
             of
             the
             ancient
             History
             be
             continued
             thence
             to
             the
             time
             of
             Moses
             ,
             when
             the
             number
             of
             families
             agreeing
             in
             this
             tradition
             was
             increased
             ,
             and
             withall
             incorporated
             by
             a
             common
             ligament
             of
             Religion
             ?
             I
             demand
             then
             ,
             where
             can
             we
             suppose
             any
             ignorance
             or
             cutting
             off
             this
             
               general
               tradition
            
             in
             so
             continued
             a
             succession
             as
             here
             was
             ?
             Can
             we
             imagine
             that
             the
             Grand-children
             of
             Iacob
             could
             be
             ignorant
             of
             their
             own
             pedigree
             ,
             and
             whence
             they
             came
             into
             Egypt
             ?
             can
             we
             think
             a
             thing
             so
             late
             and
             so
             remarkable
             as
             the
             account
             of
             their
             coming
             thither
             ,
             should
             be
             forgotten
             ,
             which
             was
             attended
             with
             so
             many
             memorable
             circumstances
             ,
             especially
             the
             selling
             and
             advancement
             of
             Ioseph
             ,
             whose
             memory
             it
             was
             impossible
             should
             be
             obliterated
             in
             so
             short
             a
             time
             ?
             Could
             Iacob
             be
             ignorant
             of
             the
             Country
             whence
             his
             
               Grand-father
               Abraham
            
             came
             ?
             especially
             when
             he
             lived
             so
             long
             in
             it
             himself
             ,
             and
             married
             into
             that
             branch
             of
             the
             family
             that
             was
             remaining
             there
             ,
             when
             he
             had
             served
             his
             
               Uncle
               Laban
            
             ?
             Could
             Abraham
             ,
             when
             he
             was
             cotemporary
             with
             Sem
             ,
             be
             ignorant
             of
             the
             truth
             of
             the
             flood
             ,
             when
             Sem
             from
             whom
             he
             derived
             himself
             ,
             was
             one
             of
             the
             persons
             who
             escaped
             it
             in
             the
             Ark
             ?
             Could
             Sem
             be
             ignorant
             of
             the
             actions
             before
             the
             flood
             ,
             when
             Adam
             the
             
               first
               man
            
             ,
             lived
             some
             part
             of
             his
             time
             with
             Noah
             ?
             and
             could
             Noah
             then
             be
             ignorant
             of
             the
             Creation
             ,
             and
             the
             
               fall
               of
               man
            
             ?
             Thus
             we
             see
             it
             almost
             impossible
             ,
             that
             any
             age
             among
             them
             then
             could
             be
             ignorant
             of
             the
             passages
             of
             the
             precedent
             ,
             which
             they
             were
             so
             few
             Generations
             removed
             from
             ,
             that
             they
             could
             with
             ease
             derive
             themselves
             from
             the
             
               first
               man.
            
             What
             then
             can
             we
             say
             ?
             that
             any
             of
             these
             had
             a
             design
             of
             deceiving
             their
             posterity
             ,
             and
             so
             corrupted
             the
             tradition
             ?
             
             but
             besides
             ,
             that
             it
             could
             be
             hardly
             possible
             at
             that
             time
             ,
             when
             there
             were
             so
             many
             remaining
             testimonies
             of
             former
             times
             ;
             what
             end
             can
             we
             imagine
             that
             any
             Parents
             should
             have
             in
             thus
             deceiving
             their
             Children
             ,
             or
             what
             advantage
             should
             come
             to
             them
             by
             such
             a
             deceit
             ?
             Nay
             ,
             I
             shall
             now
             manifest
             in
             the
             
               sicond
               place
               ,
               that
               the
               whole
               interest
               of
               their
               children
               lay
               in
               preserving
               this
               tradition
               certain
               and
               entire
               .
            
             For
             their
             hopes
             of
             
               possessing
               Canaan
            
             and
             title
             to
             it
             ,
             depended
             upon
             the
             promise
             made
             to
             Abraham
             400
             years
             before
             ;
             which
             would
             not
             only
             keep
             awake
             their
             sense
             of
             
               Divine
               Providence
            
             ,
             but
             would
             make
             them
             careful
             during
             their
             bondage
             to
             preserve
             their
             Genealogies
             ,
             because
             all
             the
             right
             they
             could
             plead
             to
             their
             p●ssessions
             in
             Canaan
             ,
             was
             from
             their
             being
             of
             
               Abrahams
               seed
            
             .
             And
             besides
             this
             ,
             on
             purpose
             to
             be
             a
             memorial
             to
             them
             of
             pass●ges
             between
             God
             and
             Abraham
             ,
             they
             had
             in
             their
             flesh
             a
             badge
             of
             circumcision
             ,
             which
             would
             serve
             to
             call
             to
             mind
             those
             transactions
             which
             had
             been
             between
             God
             and
             their
             for●-fathers
             .
             These
             things
             then
             do
             fully
             demonstrate
             ,
             that
             insisting
             only
             on
             
               rational
               evidence
            
             ,
             the
             Israelites
             were
             the
             most
             certain
             conservatours
             of
             the
             ancient
             History
             of
             the
             world
             ;
             and
             can
             we
             then
             think
             ,
             that
             Moses
             who
             was
             the
             Ruler
             among
             them
             ,
             should
             not
             fully
             understand
             those
             things
             which
             every
             Israelite
             could
             scarce
             be
             ignorant
             of
             ,
             and
             might
             correct
             the
             mistakes
             of
             Moses
             in
             his
             History
             ,
             if
             he
             had
             been
             guilty
             of
             any
             such
             ?
             These
             things
             I
             suppose
             have
             made
             the
             
               first
               proposition
               evident
               ,
               that
               it
               was
               morally
               impossible
            
             Moses
             
               should
               be
               deceived
               himself
               ,
               or
               be
               ignorant
               of
               the
               things
               which
               he
               reports
               to
               others
               ,
               both
               because
               he
               had
               abilities
               sufficient
               to
               discover
               truth
               from
               falshood
               ,
               and
               sufficient
               information
               of
               the
               passages
               of
               former
               times
               .
            
          
        
         
           
           
             CHAP.
             III.
             Moses
             his
             fidelity
             and
             integrity
             proved
             .
          
           
             
               Moses
               
                 considered
                 as
                 an
                 Historian
                 ,
                 and
                 as
                 a
                 Lawgiver
                 ;
                 his
                 fidelity
                 in
                 both
                 proved
                 :
                 clear
                 evidences
                 that
                 he
                 had
                 no
                 intent
                 to
                 deceive
                 in
                 his
                 History
                 ,
                 freedom
                 from
                 private
                 interest
                 ,
                 impartiality
                 in
                 his
                 relations
                 ,
                 plainness
                 and
                 perspicuity
                 of
                 stile
                 .
                 As
                 a
                 Lawgiver
                 ,
                 he
                 came
                 armed
                 with
                 Divine
                 authority
                 ,
                 which
                 being
                 the
                 main
                 thing
                 ,
                 is
                 fixed
                 on
                 to
                 be
                 fully
                 proved
                 from
                 his
                 actions
                 and
                 writings
                 .
                 The
                 power
                 of
                 miracles
                 the
                 great
                 evidence
                 of
                 Divine
                 revelation
                 .
                 Two
                 grand
                 questions
                 propounded
                 .
                 In
                 what
                 cases
                 miracles
                 may
                 be
                 expected
                 ,
                 and
                 how
                 known
                 to
                 be
                 true
                 .
                 No
                 necessity
                 of
                 a
                 constant
                 power
                 of
                 miracles
                 in
                 a
                 Church
                 :
                 Two
                 Cases
                 alone
                 wherein
                 they
                 may
                 be
                 expected
                 .
                 When
                 any
                 thing
                 comes
                 as
                 a
                 Law
                 from
                 God
                 ,
                 and
                 when
                 a
                 Divine
                 Law
                 is
                 to
                 be
                 repealed
                 The
                 necessity
                 of
                 miracles
                 in
                 those
                 cases
                 as
                 an
                 evidence
                 of
                 Divine
                 revelation
                 asserted
                 .
                 Objections
                 answered
                 .
                 No
                 use
                 of
                 miracles
                 when
                 the
                 doctrine
                 is
                 setled
                 and
                 owned
                 by
                 miracles
                 in
                 the
                 first
                 revelation
                 .
                 No
                 need
                 of
                 miracles
                 in
                 reformation
                 of
                 a
                 Church
                 .
              
            
          
           
             THE
             second
             proposition
             contains
             the
             proof
             of
             Moses
             his
             
               fidelity
               ,
               that
               he
               was
               as
               far
               from
               having
               any
               intent
               to
            
             
             
               deceive
               others
               ,
               as
               he
               was
               being
               deceived
               himself
               .
            
             Two
             wayes
             Moses
             must
             be
             considered
             ,
             as
             an
             Historian
             ,
             and
             as
             a
             Law-giver
             ;
             the
             only
             inducement
             for
             him
             to
             deceive
             as
             an
             Historian
             ,
             must
             be
             some
             particular
             interest
             which
             must
             draw
             him
             aside
             from
             an
             impartial
             delivery
             of
             the
             truth
             ;
             as
             a
             Law-giver
             he
             might
             deceive
             ,
             if
             he
             
               pretended
               Divine
               revelation
            
             for
             those
             Laws
             which
             were
             only
             the
             issues
             of
             his
             own
             brain
             ,
             that
             they
             might
             be
             received
             with
             a
             greater
             veneration
             among
             the
             people
             ,
             as
             
               Numa
               Pompilius
            
             and
             others
             did
             .
             Now
             if
             we
             prove
             that
             Moses
             had
             no
             interest
             to
             deceive
             in
             his
             History
             ,
             and
             had
             all
             
               rational
               evidence
            
             of
             
               Divine
               revelation
            
             in
             his
             Laws
             ,
             we
             shall
             abundantly
             evince
             the
             undoubted
             
             fidelity
             of
             Moses
             in
             every
             thing
             recorded
             by
             him
             .
             We
             begin
             then
             with
             his
             fidelity
             as
             an
             Historian
             ;
             and
             it
             being
             contrary
             to
             the
             
               common
               interest
            
             of
             the
             world
             to
             deceive
             and
             
               be
               deceived
            
             ,
             we
             have
             no
             reason
             to
             entertain
             any
             suspitions
             of
             the
             veracity
             of
             any
             person
             where
             we
             cannot
             discern
             some
             
               pec●liar
               interest
            
             that
             might
             have
             a
             stronger
             biass
             upon
             him
             then
             the
             
               common
               interest
            
             of
             the
             world
             .
             For
             it
             is
             otherwise
             in
             morals
             then
             in
             naturals
             ;
             for
             in
             naturals
             ,
             we
             see
             that
             every
             thing
             will
             leave
             its
             
               proper
               interest
            
             to
             preserve
             the
             
               common
               interest
            
             of
             nature
             ;
             but
             in
             morals
             ,
             there
             is
             nothing
             more
             common
             then
             deserting
             the
             
               common
               interest
            
             of
             mankind
             ,
             to
             set
             up
             a
             
               peculiar
               interest
            
             against
             it
             :
             It
             being
             the
             truest
             description
             of
             a
             Politician
             ,
             that
             he
             is
             one
             who
             makes
             himself
             the
             centre
             ,
             and
             the
             
               whole
               world
            
             his
             circumference
             ;
             that
             he
             regards
             not
             how
             much
             the
             whole
             world
             is
             abused
             ,
             if
             any
             advantage
             doth
             accrue
             to
             himself
             by
             it
             .
             Where
             we
             see
             it
             then
             the
             design
             of
             any
             person
             to
             
               advance
               himself
            
             or
             his
             posterity
             ,
             or
             to
             set
             up
             the
             credit
             of
             the
             Nation
             whose
             History
             he
             writes
             ,
             we
             may
             have
             just
             cause
             to
             suspect
             his
             partiality
             ,
             because
             we
             then
             finde
             a
             sufficient
             inducement
             for
             such
             a
             one
             to
             leave
             the
             common
             road
             of
             truth
             ,
             and
             to
             fall
             into
             the
             paths
             of
             deceit
             .
             But
             we
             have
             not
             the
             least
             ground
             to
             suspect
             any
             such
             partiality
             in
             the
             History
             of
             Moses
             ;
             for
             nothing
             is
             more
             clear
             then
             that
             he
             was
             free
             from
             the
             
               ambitious
               design
            
             of
             
               advancing
               himself
            
             and
             his
             posterity
             .
             who
             notwithstanding
             the
             great
             honour
             he
             enjoyed
             himself
             ,
             was
             content
             to
             leave
             his
             posterity
             in
             the
             meanest
             sort
             of
             attendance
             upon
             the
             Tabernacle
             .
             And
             as
             little
             have
             we
             ground
             to
             think
             he
             intended
             to
             flatter
             that
             Nation
             ,
             which
             he
             so
             lively
             describes
             ,
             that
             one
             would
             think
             he
             had
             rather
             an
             interest
             to
             set
             forth
             the
             
               frowardness
               ,
               unbelief
               ,
               unthankfulness
            
             ,
             and
             disobedience
             of
             a
             Nation
             towards
             a
             
               Gracious
               God
            
             ,
             then
             any
             wayes
             to
             inhance
             their
             reputation
             in
             the
             world
             ,
             or
             to
             ingratiate
             himself
             with
             them
             by
             writing
             this
             History
             of
             them
             .
             Nay
             ,
             and
             he
             sets
             forth
             so
             exactly
             the
             
               lesser
               failings
            
             and
             
               grosser
               enormities
            
             of
             all
             the
             Ancestours
             of
             this
             Nation
             whose
             acts
             he
             records
             ,
             that
             any
             impartial
             reader
             will
             soon
             acquit
             him
             of
             a
             design
             of
             flattery
             ,
             when
             after
             he
             hath
             recorded
             those
             faults
             ,
             he
             seeks
             not
             to
             extenuate
             them
             ,
             or
             bring
             any
             excuse
             or
             pretence
             to
             palliate
             them
             .
             So
             that
             
             any
             observing
             reader
             may
             easily
             take
             notice
             ,
             that
             he
             was
             carried
             on
             by
             a
             higher
             design
             then
             the
             
               common
               people
            
             of
             Historians
             are
             ,
             and
             that
             his
             drift
             and
             scope
             was
             to
             exalt
             the
             
               goodness
               and
               favour
               of
               God
            
             ,
             towards
             a
             rebellious
             and
             
               obstinate
               people
            
             .
             Of
             which
             there
             can
             be
             no
             greater
             nor
             more
             lively
             demonstration
             ,
             then
             the
             History
             of
             all
             the
             transactions
             of
             the
             
               Iewish
               Nation
            
             ,
             from
             their
             coming
             forth
             of
             Aegypt
             to
             their
             utter
             ruine
             and
             desolation
             .
             And
             Moses
             tells
             them
             as
             from
             God
             himself
             ,
             
               it
               was
               neither
               for
               their
               number
               ,
               nor
               their
               goodness
               ,
               that
               God
               set
               his
               Love
               upon
               them
               ,
               but
               he
               loved
               them
               ,
               because
               he
               loved
               them
               ;
               i.
               e.
            
             no
             other
             account
             was
             to
             be
             given
             
             of
             his
             gracious
             dealing
             with
             them
             ,
             but
             the
             freeness
             of
             his
             own
             bonnty
             ,
             and
             the
             exuberancy
             of
             his
             goodness
             towards
             them
             .
             Nay
             ,
             have
             we
             not
             cause
             to
             admire
             the
             ingenuity
             as
             well
             as
             veracity
             of
             this
             excellent
             personage
             ,
             who
             not
             only
             layes
             so
             notorious
             a
             blot
             upon
             the
             stock
             of
             his
             own
             family
             Levi
             ,
             recording
             so
             punctually
             the
             inhumanity
             and
             cruelty
             of
             him
             and
             Simeon
             in
             their
             dealings
             with
             the
             Shechemites
             ;
             
             but
             likewise
             inserts
             that
             curse
             which
             was
             left
             upon
             their
             memory
             for
             it
             by
             their
             own
             Father
             at
             his
             decease
             .
             And
             that
             he
             might
             not
             leave
             the
             least
             suspition
             of
             partiality
             behind
             him
             ,
             he
             hath
             not
             done
             as
             the
             statuary
             did
             ,
             (
             who
             engraved
             his
             own
             name
             so
             artificially
             in
             the
             statue
             of
             Iupiter
             ,
             that
             one
             should
             continue
             as
             long
             as
             the
             other
             ,
             )
             but
             what
             the
             other
             intended
             for
             the
             praise
             of
             his
             skill
             ,
             Moses
             hath
             done
             for
             his
             ingenuity
             ,
             that
             he
             hath
             so
             interwoven
             the
             History
             of
             his
             own
             failings
             and
             disobedience
             with
             those
             of
             the
             Nation
             ,
             that
             his
             spots
             are
             like
             to
             continue
             as
             long
             as
             the
             whole
             web
             of
             his
             History
             is
             like
             to
             do
             .
             Had
             it
             been
             the
             least
             part
             of
             his
             design
             to
             have
             his
             memory
             preserved
             with
             a
             
               superstitious
               veneration
            
             among
             the
             Iews
             ,
             how
             easie
             had
             it
             been
             for
             him
             to
             have
             left
             out
             any
             thing
             that
             might
             in
             the
             least
             entrench
             upon
             his
             reputation
             ?
             but
             we
             finde
             him
             very
             secure
             and
             careless
             in
             that
             particular
             ;
             nay
             ,
             on
             the
             other
             side
             ,
             very
             studious
             and
             industrious
             in
             depressing
             the
             honour
             and
             deserts
             of
             men
             ,
             and
             advancing
             the
             power
             and
             goodness
             of
             God.
             And
             all
             this
             he
             doth
             ,
             not
             in
             an
             affected
             strain
             of
             Rhetorick
             ,
             whose
             proper
             work
             is
             
               impetrare
               fidem
               mendacio
            
             ,
             and
             as
             Tully
             somewhere
             confesseth
             ,
             
               to
               make
               things
               seem
               otherwise
               then
               they
               are
               ,
            
             but
             
             with
             that
             
               innate
               simplicity
            
             and
             plainness
             ,
             and
             yet
             withall
             with
             that
             
               Imperatoria
               brevit
               as
            
             ,
             that
             Majesty
             and
             authority
             ,
             that
             it
             is
             thereby
             evident
             he
             sought
             not
             to
             
               court
               acceptance
            
             ,
             but
             to
             
               demand
               belief
            
             :
             Nor
             had
             any
             such
             pittiful
             design
             of
             pleasing
             his
             Readers
             with
             some
             
               affected
               phrases
            
             ,
             but
             thought
             that
             Truth
             it self
             had
             presence
             enough
             with
             it
             ,
             to
             command
             the
             submission
             of
             our
             understandings
             to
             it
             .
          
           
             Especially
             when
             all
             these
             were
             delivered
             by
             such
             a
             one
             
             who
             came
             sufficiently
             armed
             with
             all
             motives
             of
             credibility
             and
             inducements
             to
             assent
             ,
             by
             that
             evidence
             which
             he
             gave
             ,
             that
             he
             was
             no
             pretender
             to
             
               divine
               revelation
            
             ,
             but
             was
             really
             imployed
             as
             a
             
               peculiar
               instrument
            
             of
             State
             under
             the
             God
             and
             Ruler
             of
             
               the
               whole
               world
            
             .
             Which
             if
             it
             be
             made
             clear
             ,
             then
             all
             our
             further
             doubts
             must
             presently
             cease
             ,
             and
             all
             impertinent
             disputes
             be
             silenced
             ,
             when
             the
             supream
             Majesty
             appears
             impowring
             any
             person
             to
             dictate
             to
             the
             world
             the
             Laws
             they
             must
             be
             governed
             by
             .
             For
             if
             any
             thing
             be
             repugnant
             to
             our
             
               rational
               faculties
               ,
               that
               is
            
             ,
             that
             God
             should
             dictate
             any
             thing
             but
             what
             is
             most
             
               certainly
               true
            
             ,
             or
             that
             the
             Governor
             of
             the
             world
             should
             prescribe
             any
             Laws
             ,
             but
             such
             as
             were
             most
             just
             and
             reasonable
             .
             If
             we
             suppose
             a
             God
             ,
             we
             cannot
             question
             veracity
             to
             be
             one
             of
             his
             chiefest
             Attributes
             ,
             and
             that
             it
             is
             impossible
             the
             
               God
               of
               truth
            
             should
             imploy
             any
             ,
             to
             reveal
             any
             thing
             as
             from
             him
             ,
             but
             what
             was
             
               undoubtedly
               true
            
             .
             So
             that
             it
             were
             an
             argument
             of
             the
             most
             gross
             and
             unreasonable
             incredulity
             ,
             to
             distrust
             the
             certainty
             of
             any
             thing
             which
             comes
             to
             us
             with
             sufficient
             evidence
             of
             
               divine
               revelation
            
             ;
             because
             thereby
             we
             shew
             our
             distrust
             of
             the
             veracity
             of
             
               God
               himself
            
             .
             All
             that
             we
             can
             desire
             then
             ,
             is
             only
             
               reasonable
               satisfactisn
            
             concerning
             the
             evidence
             of
             
               Divine
               revelation
            
             in
             the
             person
             whose
             words
             we
             are
             to
             credit
             ,
             and
             this
             our
             
               Gracious
               God
            
             hath
             been
             so
             far
             from
             denying
             men
             ,
             that
             he
             hath
             given
             all
             
               rational
               evidence
            
             of
             the
             truth
             of
             it
             .
             For
             it
             implying
             no
             incongruity
             at
             all
             ,
             to
             any
             notions
             of
             God
             or
             our selves
             ,
             that
             God
             should
             ,
             when
             it
             pleases
             him
             ,
             single
             out
             some
             instrument
             to
             manifest
             his
             will
             to
             the
             world
             ;
             our
             enquiry
             then
             leads
             us
             to
             
               those
               things
            
             which
             may
             be
             proper
             notes
             and
             characters
             of
             such
             a
             person
             who
             is
             imployed
             on
             so
             high
             an
             Embassy
             .
             And
             those
             are
             chiefly
             these
             two
             ,
             
               if
               his
               actions
               be
            
             
             
               such
               as
               could
               not
               flow
               from
               the
               power
               of
               meer
               natural
               causes
               ,
            
             and
             
               if
               the
               things
               he
               reveals
               be
               such
               as
               could
               not
               proceed
               from
               any
               created
               understanding
               .
            
             First
             then
             ,
             
               for
               his
               actions
            
             ,
             these
             striking
             most
             upon
             our
             
               outward
               senses
            
             when
             they
             are
             any
             thing
             extraordinary
             ,
             do
             transmit
             along
             with
             the
             impressions
             of
             them
             to
             the
             understanding
             ,
             an
             
               high
               opinion
            
             of
             the
             person
             that
             does
             them
             :
             Whereas
             the
             meer
             height
             of
             knowledge
             ,
             or
             profoundness
             of
             things
             discovered
             ,
             can
             have
             no
             such
             present
             power
             and
             influence
             upon
             any
             ,
             but
             such
             as
             are
             of
             more
             raised
             and
             
               inquisitive
               minds
            
             .
             And
             the
             world
             is
             generally
             more
             apt
             to
             suspect
             its
             self
             deceived
             with
             words
             ,
             then
             it
             can
             be
             with
             actions
             ;
             and
             hence
             Miracles
             ,
             or
             the
             doing
             of
             things
             above
             the
             reach
             of
             nature
             ,
             hath
             been
             alwayes
             embraced
             as
             the
             greatest
             testimony
             of
             
               Divine
               authority
            
             and
             revelation
             .
             For
             which
             there
             is
             this
             evident
             reason
             ,
             that
             the
             course
             of
             nature
             being
             setled
             by
             divine
             power
             ,
             and
             every
             thing
             acting
             there
             by
             the
             force
             of
             that
             power
             it
             received
             at
             first
             ,
             it
             seems
             impossible
             that
             any
             thing
             should
             really
             alter
             the
             series
             of
             things
             ,
             without
             the
             same
             power
             which
             at
             first
             produced
             them
             .
             This
             then
             we
             take
             for
             granted
             ,
             
               that
               where
               ever
               such
               a
               power
               appears
               ,
               there
               is
               a
               certain
               evidence
               of
               a
               Divine
               presence
               going
               along
               with
               such
               a
               person
               who
               enjoyes
               it
               .
            
             And
             this
             is
             that
             which
             is
             most
             evident
             in
             the
             
               actions
               of
               Moses
            
             ,
             both
             as
             to
             the
             Miracles
             he
             wrought
             ,
             both
             in
             Aegypt
             and
             the
             Wilderness
             ,
             and
             his
             
               miraculous
               deliverance
            
             of
             the
             Israelites
             out
             of
             Aegypt
             ,
             this
             latter
             being
             as
             much
             above
             the
             reach
             of
             any
             meerly
             
               civil
               power
            
             ,
             as
             the
             other
             above
             natural
             .
          
           
             We
             therefore
             come
             to
             the
             
               rational
               evidence
            
             of
             that
             
               divine
               authority
            
             whereby
             Moses
             acted
             ,
             which
             may
             be
             gathered
             
             from
             that
             
               divine
               power
            
             which
             appeared
             in
             
               his
               actions
            
             ;
             which
             being
             a
             matter
             of
             so
             great
             weight
             and
             importance
             (
             it
             being
             one
             of
             the
             main
             bases
             whereon
             the
             evidence
             of
             
               divine
               revelation
            
             ,
             as
             to
             us
             ,
             doth
             stand
             )
             and
             withall
             of
             so
             great
             difficulty
             and
             obscurity
             ,
             (
             caused
             through
             the
             preferring
             some
             parties
             in
             Religion
             ,
             above
             the
             common
             interest
             of
             it
             )
             it
             will
             require
             more
             care
             and
             diligence
             to
             search
             what
             
               influence
               the
               power
               of
               miracles
            
             hath
             upon
             the
             proving
             the
             
               Divine
               Commission
            
             of
             those
             who
             do
             them
             .
             Whether
             they
             are
             such
             undoubted
             credentials
             ,
             that
             where
             ever
             they
             are
             produced
             ,
             we
             are
             presently
             
             to
             receive
             the
             persons
             who
             bring
             them
             ,
             as
             extraordinary
             Embassadors
             from
             heaven
             ,
             imployed
             on
             some
             peculiar
             message
             to
             the
             
               sons
               of
               men
            
             ?
             For
             the
             full
             stating
             of
             this
             
               important
               question
               ,
               two
            
             things
             must
             be
             cleared
             :
             First
             ,
             
               In
               what
               cases
               miracles
               may
               be
               expected
               as
               credentials
               to
               confirm
               an
               immediate
               commission
               from
               heaven
               ?
            
             Secondly
             ,
             
               What
               rational
               evidence
               do
               attend
               those
               miracles
               ,
               to
               assure
               us
               they
               are
               such
               as
               they
               pretend
               to
               be
               ?
            
          
           
             First
             ,
             For
             
               the
               cases
               wherein
               these
               miracles
               are
               to
               be
               expected
               as
               inducements
               to
               ,
               or
               confirmations
               of
               our
               faith
               ,
               concerning
               the
            
             
             
               Divine
               imployment
               of
               any
               persons
               in
               the
               world
               .
            
             And
             here
             I
             lay
             down
             this
             as
             a
             certain
             foundation
             ,
             
               that
               a
               power
               of
               miracles
               is
               not
               constantly
               and
               perpetually
               necessary
               in
               all
               those
               who
               mannage
               the
               affairs
               of
               Heaven
               here
               on
               earth
               ,
               or
               that
               act
               in
               the
               name
               of
               God
               in
               the
               world
               .
            
             When
             the
             doctrine
             of
             faith
             is
             once
             setled
             in
             
               sacred
               records
            
             ,
             and
             the
             
               divine
               revelation
            
             of
             that
             doctrine
             sufficiently
             attested
             ,
             by
             a
             power
             of
             miracles
             in
             the
             revealers
             of
             it
             ,
             What
             imaginable
             necessity
             or
             pretext
             can
             there
             be
             for
             a
             contrived
             power
             of
             miracles
             ,
             especially
             among
             such
             as
             already
             own
             the
             
               Divine
               revelation
            
             of
             the
             Scriptures
             ?
             To
             make
             then
             a
             power
             of
             working
             miracles
             to
             be
             constantly
             resident
             in
             the
             Church
             of
             God
             ,
             as
             one
             of
             the
             necessary
             notes
             and
             characters
             of
             it
             ,
             is
             to
             put
             God
             upon
             that
             necessity
             which
             common
             nature
             is
             freed
             from
             ,
             viz.
             of
             multiplying
             things
             without
             sufficient
             cause
             to
             be
             given
             for
             them
             ;
             and
             to
             leave
             mens
             faith
             at
             a
             stand
             ,
             when
             God
             hath
             given
             sufficient
             testimony
             for
             it
             to
             rely
             upon
             .
             It
             is
             a
             thing
             too
             common
             and
             easie
             to
             be
             observed
             ,
             that
             some
             persons
             out
             of
             their
             eagerness
             to
             uphold
             the
             interest
             of
             their
             own
             party
             ,
             have
             been
             fain
             to
             establish
             it
             upon
             such
             grounds
             ,
             which
             when
             they
             are
             sufficiently
             searched
             to
             the
             bottom
             ,
             do
             apparently
             undermine
             the
             common
             and
             sure
             foundations
             whereon
             the
             belief
             of
             our
             common
             Christianity
             doth
             mainly
             stand
             .
             It
             were
             easie
             to
             make
             a
             large
             discourse
             on
             this
             subject
             ,
             whereby
             we
             may
             rip
             open
             the
             wounds
             that
             Christianity
             hath
             received
             ,
             through
             the
             contentions
             of
             the
             several
             parties
             of
             it
             ;
             but
             this
             imputation
             cannot
             with
             so
             much
             reason
             be
             fastened
             on
             any
             party
             ,
             as
             that
             which
             is
             nailed
             to
             a
             pretended
             
               infallible
               chair
            
             ;
             for
             which
             we
             need
             no
             other
             instance
             ,
             then
             this
             
             before
             us
             .
             For
             while
             the
             leaders
             of
             that
             party
             make
             a
             power
             of
             miracles
             to
             be
             a
             necessary
             note
             of
             the
             
               true
               Church
            
             ,
             they
             unavoidably
             run
             men
             upon
             this
             dangerous
             precipice
             ,
             not
             to
             believe
             any
             thing
             as
             a
             matter
             of
             faith
             ,
             where
             they
             find
             not
             sufficient
             miracles
             to
             convince
             them
             that
             is
             the
             
               true
               Church
            
             which
             propounds
             it
             to
             them
             .
             Which
             necessarily
             follows
             from
             their
             acknowledged
             principles
             ,
             for
             it
             being
             impossible
             according
             to
             them
             ,
             to
             believe
             any
             thing
             with
             a
             
               divine
               faith
            
             ,
             but
             what
             is
             propounded
             by
             the
             Church
             as
             an
             infallible
             guide
             ,
             and
             it
             being
             impossible
             to
             know
             which
             is
             this
             infallible
             guide
             ,
             but
             by
             the
             notes
             and
             characters
             of
             it
             ,
             and
             one
             of
             those
             notes
             being
             a
             power
             of
             miracles
             ,
             I
             cannot
             find
             out
             my
             guide
             but
             by
             this
             power
             ;
             and
             this
             power
             must
             be
             present
             in
             the
             Church
             ,
             (
             for
             nothing
             of
             former
             ages
             concerning
             faith
             ,
             as
             the
             Miracles
             of
             Christ
             ,
             his
             resurrection
             ,
             &c.
             is
             to
             be
             believed
             ,
             but
             on
             the
             Churches
             account
             )
             and
             therefore
             where
             men
             do
             not
             find
             sufficient
             conviction
             from
             
               present
               miracles
            
             ,
             to
             believe
             the
             Church
             to
             be
             an
             infallible
             guide
             ,
             they
             must
             throw
             off
             all
             faith
             concerning
             the
             Gospel
             ;
             for
             as
             good
             never
             a
             whit
             ,
             as
             never
             the
             better
             .
             And
             therefore
             it
             is
             no
             wonder
             At●eism
             should
             be
             so
             thriving
             a
             plant
             in
             Italy
             ,
             nay
             under
             ,
             if
             not
             within
             the
             walls
             of
             Rome
             it self
             ,
             where
             inquisitive
             persons
             do
             daily
             see
             the
             juglings
             and
             impostures
             of
             Priests
             in
             their
             pretended
             miracles
             ,
             and
             from
             thence
             are
             brought
             to
             look
             upon
             Religion
             its
             self
             as
             a
             meer
             imposture
             ,
             and
             to
             think
             no
             Pope
             so
             infallible
             as
             he
             that
             said
             ,
             
               Quantum
               nobis
               profuit
               haec
               de
               Christo
               fabula
               ?
            
             Such
             horrid
             consequences
             do
             men
             drive
             others
             ,
             if
             not
             bring
             themselves
             to
             ,
             when
             they
             imploy
             their
             parts
             and
             industry
             rather
             to
             uphold
             a
             
               corrupt
               interest
            
             ,
             then
             to
             promote
             the
             belief
             of
             the
             acknowledged
             principles
             of
             Christian
             faith
             .
             But
             as
             long
             as
             we
             assert
             no
             necessity
             of
             such
             a
             power
             of
             miracles
             to
             be
             the
             note
             of
             any
             true
             Church
             ,
             nor
             any
             such
             necessity
             of
             an
             
               infallible
               guide
            
             ,
             but
             that
             the
             miracles
             wrought
             by
             Christ
             and
             his
             Apostles
             ,
             were
             sufficient
             evidences
             of
             a
             
               divine
               spirit
            
             in
             them
             ;
             and
             that
             the
             Scriptures
             were
             recorded
             by
             them
             to
             be
             an
             infallible
             rule
             of
             faith
             ,
             here
             we
             have
             more
             clear
             reason
             as
             to
             the
             primary
             motives
             and
             grounds
             of
             faith
             ,
             and
             withall
             the
             
               infallible
               veracity
            
             of
             God
             in
             the
             Scriptures
             ,
             as
             the
             last
             resolution
             of
             faith
             .
             And
             while
             we
             
             assert
             such
             an
             
               infallible
               rule
            
             of
             faith
             ,
             delivered
             to
             us
             by
             such
             an
             unanimous
             consent
             from
             the
             first
             delivery
             of
             it
             ,
             and
             then
             so
             fully
             attested
             by
             such
             
               uncontroulable
               miracles
            
             ,
             we
             cannot
             in
             the
             least
             understand
             to
             what
             end
             a
             power
             of
             miracles
             should
             now
             serve
             in
             the
             Church
             ,
             especially
             among
             those
             who
             all
             believe
             the
             Scriptures
             to
             be
             the
             
               Word
               of
               God.
            
             Indeed
             before
             the
             great
             harvest
             of
             Converts
             in
             the
             
               primitive
               times
            
             were
             brought
             in
             ,
             both
             of
             Iews
             and
             Gentiles
             ,
             and
             the
             Church
             sully
             setled
             in
             receiving
             the
             Canon
             of
             the
             Scriptures
             universally
             ,
             we
             find
             God
             did
             continue
             this
             power
             among
             them
             ;
             but
             after
             the
             books
             of
             the
             
               New
               Testament
            
             were
             generally
             imbraced
             as
             the
             rule
             of
             faith
             among
             Christians
             ,
             we
             find
             them
             so
             far
             from
             pretending
             to
             any
             such
             power
             ,
             that
             they
             reject
             the
             pretenders
             to
             it
             ,
             such
             as
             the
             Donatists
             were
             ,
             and
             plead
             upon
             the
             same
             accounts
             as
             we
             do
             now
             against
             the
             necessity
             of
             it
             .
             We
             see
             then
             no
             reason
             in
             the
             world
             for
             miracles
             to
             be
             continued
             where
             the
             doctrine
             of
             faith
             is
             setled
             ,
             as
             being
             confirmed
             by
             miracles
             in
             the
             first
             preachers
             of
             it
             .
          
           
             There
             are
             only
             these
             two
             cases
             then
             ,
             wherein
             miracles
             may
             justly
             and
             with
             reason
             be
             expected
             .
             First
             ,
             
               when
               any
               person
            
             
             
               comes
               as
               by
               an
               extraordinary
               commission
               from
               God
               to
               the
               world
               ,
               either
               to
               deliver
               some
               peculiar
               message
               ,
               or
               to
               do
               some
               more
               then
               ordinary
               service
               .
            
             Secondly
             ,
             
               When
               something
               that
               hath
               been
               before
               established
               by
               Divine
               Law
               ,
               is
               to
               be
               repealed
               ,
               and
               some
               other
               way
               of
               worship
               established
               in
               stead
               of
               it
               .
            
             First
             ,
             
               When
               any
               comes
               upon
               an
               extraordinary
               message
               to
               the
               world
               ,
               in
               the
               name
               of
               ,
               and
               by
               commission
               from
               God
               ,
            
             then
             it
             is
             but
             reason
             to
             require
             some
             more
             then
             ordinary
             evidence
             of
             such
             authority
             .
             Because
             of
             the
             main
             importance
             of
             the
             duty
             of
             giving
             credit
             to
             such
             a
             person
             ,
             and
             the
             great
             sin
             of
             being
             guilty
             of
             rejecting
             that
             divine
             authority
             which
             appears
             in
             him
             .
             And
             in
             this
             case
             we
             cannot
             think
             that
             God
             would
             require
             it
             as
             a
             duty
             to
             believe
             ,
             where
             he
             doth
             not
             give
             sufficient
             arguments
             for
             faith
             ,
             nor
             that
             he
             will
             punish
             persons
             for
             such
             a
             fault
             ,
             which
             an
             
               invincible
               ignorance
            
             was
             the
             cause
             of
             .
             Indeed
             God
             doth
             not
             use
             to
             necessitate
             faith
             ,
             as
             to
             the
             act
             of
             it
             ,
             but
             he
             doth
             so
             clearly
             propound
             the
             object
             of
             it
             ,
             with
             all
             arguments
             inducing
             to
             it
             ,
             as
             may
             sufficiently
             justifie
             a
             
               Believers
               choice
            
             in
             point
             of
             reason
             and
             prudence
             ,
             and
             may
             leave
             all
             
             unbelievers
             without
             excuse
             .
             I
             cannot
             see
             what
             account
             a
             man
             can
             give
             to
             himself
             of
             his
             faith
             ,
             much
             less
             what
             Apology
             he
             can
             make
             to
             others
             for
             it
             ,
             unless
             he
             be
             sufficiently
             convinced
             ,
             in
             point
             of
             the
             
               highest
               reason
            
             ,
             that
             it
             was
             his
             duty
             to
             believe
             ;
             and
             in
             order
             to
             that
             conviction
             ,
             there
             must
             be
             some
             clear
             evidence
             given
             ,
             that
             what
             is
             spoken
             hath
             the
             impress
             of
             
               Divine
               authority
            
             upon
             it
             .
             Now
             what
             convictions
             there
             can
             be
             to
             any
             sober
             mind
             concerning
             
               Divine
               authority
            
             in
             any
             person
             without
             such
             a
             power
             of
             miracles
             going
             along
             with
             him
             ,
             when
             he
             is
             to
             deliver
             some
             
               new
               doctrine
            
             to
             the
             world
             to
             be
             believed
             ,
             I
             confess
             I
             cannot
             understand
             .
             For
             although
             I
             doubt
             not
             but
             where
             ever
             God
             doth
             reveal
             any
             thing
             to
             any
             person
             immediately
             ,
             he
             gives
             
               demonstrable
               evidence
            
             to
             the
             inward
             senses
             of
             the
             soul
             ,
             that
             it
             comes
             from
             himself
             ,
             yet
             this
             
               inward
               sense
            
             can
             be
             no
             ground
             to
             another
             person
             to
             believe
             his
             
               doctrine
               divine
            
             ,
             because
             no
             man
             can
             be
             a
             
               competent
               judge
            
             of
             the
             actings
             of
             anothers
             senses
             ;
             and
             it
             is
             impossible
             to
             another
             person
             to
             distinguish
             the
             actings
             of
             the
             
               divine
               Spirit
            
             from
             strong
             impressions
             of
             fancy
             by
             the
             force
             and
             energy
             of
             them
             .
             If
             it
             be
             said
             ,
             
               that
               we
               are
               bound
               to
               believe
               those
               ,
               who
               say
               they
               are
               fully
               satisfied
               of
               their
               Divine
               Commission
               .
            
             
             I
             answer
             ,
             First
             ,
             this
             will
             expose
             us
             to
             all
             delusions
             imaginable
             ;
             
             for
             if
             we
             are
             bound
             to
             believe
             them
             because
             they
             say
             so
             ,
             
             we
             are
             bound
             to
             believe
             all
             which
             say
             so
             ;
             and
             none
             are
             more
             confident
             pretenders
             to
             this
             then
             the
             greatest
             deceivers
             ,
             as
             the
             experience
             of
             our
             age
             will
             sufficiently
             witness
             .
             Secondly
             ,
             Men
             must
             necessarly
             be
             bound
             to
             believe
             contradictions
             ;
             for
             nothing
             more
             ordinary
             ,
             then
             for
             such
             confident
             pretenders
             
             to
             a
             
               Divine
               Spirit
            
             ,
             to
             contradict
             one
             another
             ,
             and
             it
             may
             be
             ,
             the
             same
             person
             in
             a
             little
             time
             
               contradict
               himself
            
             :
             and
             must
             we
             still
             be
             bound
             to
             believe
             all
             they
             say
             ?
             If
             so
             ,
             no
             Philosophers
             would
             be
             so
             much
             in
             request
             ,
             as
             those
             Aristotle
             disputes
             against
             in
             his
             Metaphysicks
             ,
             who
             thought
             a
             thing
             might
             be
             ,
             and
             not
             be
             ,
             at
             the
             same
             time
             .
             Thirdly
             ,
             The
             ground
             of
             faith
             at
             last
             will
             be
             but
             a
             meer
             
               humane
               testimony
            
             ,
             as
             far
             as
             
             the
             person
             who
             is
             to
             believe
             is
             capable
             of
             judging
             of
             it
             .
             For
             the
             Question
             being
             ,
             Whether
             the
             person
             I
             am
             to
             believe
             hath
             
               divine
               authority
            
             for
             what
             he
             saith
             ,
             What
             ground
             can
             I
             have
             to
             believe
             that
             he
             hath
             so
             ?
             Must
             I
             take
             his
             
               bare
               affirmation
            
             
             for
             it
             ?
             If
             so
             ,
             then
             a
             meer
             humane
             testimony
             must
             be
             the
             ground
             of
             
               divine
               faith
            
             ,
             and
             that
             which
             it
             is
             last
             resolved
             into
             ;
             if
             it
             be
             said
             
               that
               I
               am
               to
               believe
               the
               divine
               authority
               by
               which
               he
               speaks
               ,
               when
               he
               speaks
               in
               the
               name
               of
               God
               :
            
             I
             answer
             ,
             the
             question
             will
             again
             return
             ,
             how
             I
             shall
             know
             he
             speaks
             this
             from
             
               divine
               authority
            
             ?
             and
             so
             there
             must
             be
             a
             progress
             
               in
               infinitum
            
             ,
             or
             founding
             
               divine
               faith
            
             on
             a
             meer
             humane
             testimony
             ,
             if
             I
             am
             to
             believe
             
               divine
               revelation
            
             meerly
             on
             the
             account
             of
             the
             persons
             affirmation
             who
             pretends
             unto
             it
             .
             For
             in
             this
             case
             it
             holds
             good
             ,
             
               non
               apparentis
               &
               non
               existentis
               eadem
               est
               ratio
               ,
            
             if
             he
             be
             divinely
             inspired
             ,
             and
             there
             be
             no
             ground
             inducing
             me
             to
             believe
             that
             he
             is
             so
             ,
             I
             shall
             be
             excused
             ,
             if
             I
             believe
             him
             not
             ,
             if
             my
             wilfulness
             and
             laziness
             be
             not
             the
             cause
             of
             my
             unbelief
             .
          
           
             If
             it
             be
             said
             
               that
               God
               will
               satisfie
               the
               minds
               of
               good
               men
            
             
             
               concerning
               the
               truth
               of
               divine
               revelation
               .
            
             I
             grant
             it
             to
             be
             wonderfully
             true
             ,
             but
             all
             the
             question
             is
             
               de
               modo
            
             ,
             how
             God
             will
             satisfie
             them
             ?
             whether
             meerly
             by
             inspiration
             of
             his
             own
             spirit
             in
             them
             ,
             assuring
             them
             that
             it
             is
             God
             that
             speaks
             in
             such
             persons
             ;
             or
             by
             giving
             them
             
               rational
               evidence
            
             ,
             convincing
             them
             of
             sufficient
             grounds
             to
             believe
             it
             .
             If
             we
             assert
             the
             former
             way
             ,
             we
             run
             into
             these
             inconveniences
             ;
             First
             we
             make
             as
             immediate
             a
             revelation
             in
             all
             those
             who
             believe
             ,
             as
             in
             
             those
             who
             are
             to
             
               reveal
               divine
               truths
            
             to
             us
             ,
             for
             there
             is
             a
             new
             revelation
             of
             an
             object
             immediately
             to
             the
             mind
             ;
             viz.
             
               that
               such
               a
               person
               is
               inspired
               of
               God
            
             ;
             and
             so
             is
             not
             after
             the
             common
             way
             of
             the
             
               Spirits
               illumination
            
             in
             Believers
             ,
             which
             is
             by
             inlightning
             the
             faculty
             ,
             without
             the
             proposition
             of
             any
             new
             object
             ,
             as
             it
             is
             in
             the
             work
             of
             Grace
             :
             So
             that
             according
             to
             this
             opinion
             ,
             there
             must
             be
             
               immediate
               inspiration
            
             as
             to
             that
             act
             of
             faith
             ,
             whereby
             we
             believe
             any
             one
             to
             have
             been
             
               divinely
               inspired
            
             ,
             and
             consequently
             to
             that
             whereby
             we
             believe
             
               the
               Scriptures
               to
               be
               the
               Word
               of
               God.
               Secondly
               ,
            
             Doth
             
             not
             this
             make
             the
             fairest
             plea
             for
             mens
             unbelief
             ?
             For
             I
             demand
             ,
             Is
             it
             the
             duty
             of
             those
             who
             want
             that
             
               immediate
               illumination
            
             to
             believe
             or
             no
             ?
             If
             it
             be
             not
             their
             duty
             ,
             unbelief
             can
             be
             no
             sin
             to
             them
             ;
             if
             it
             be
             a
             duty
             ,
             it
             must
             be
             made
             known
             to
             be
             a
             duty
             ;
             and
             how
             can
             that
             be
             made
             known
             to
             them
             to
             be
             a
             duty
             ,
             when
             they
             want
             the
             only
             and
             necessary
             means
             of
             
             instruction
             in
             order
             to
             it
             ?
             Will
             God
             condemn
             them
             for
             that
             ,
             which
             it
             was
             impossible
             they
             should
             have
             ,
             unless
             God
             gave
             it
             them
             ?
             And
             how
             can
             they
             be
             left
             inexcuseable
             ,
             who
             want
             so
             much
             as
             
               rational
               inducements
            
             to
             faith
             ?
             for
             of
             these
             I
             now
             speak
             ,
             and
             not
             of
             
               efficacious
               perswasions
            
             of
             the
             mind
             ,
             when
             there
             are
             
               rational
               arguments
            
             for
             
               faith
               propounded
            
             .
             But
             lastly
             ,
             
             I
             suppose
             the
             case
             will
             be
             cleared
             ,
             when
             we
             take
             notice
             what
             course
             God
             hath
             alwayes
             taken
             to
             give
             all
             
               rational
               satisfaction
            
             to
             the
             minds
             of
             men
             ,
             concerning
             the
             persons
             whom
             he
             hath
             imployed
             in
             either
             of
             the
             fore-mentioned
             cases
             .
             
               First
               ,
               for
               those
               who
               have
               been
               imployed
               upon
               some
               special
               message
               and
               service
               for
               God
               ,
            
             he
             hath
             sent
             them
             forth
             sufficiently
             provided
             with
             manifestations
             of
             the
             
               Divine
               power
            
             whereby
             they
             acted
             :
             As
             is
             most
             clear
             and
             evident
             in
             the
             present
             case
             of
             
               Moses
               ,
               Exodus
            
             4.
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             5.
             where
             Moses
             puts
             the
             case
             to
             God
             which
             we
             are
             now
             debating
             of
             .
             Supposing
             ,
             saith
             he
             ,
             that
             I
             should
             go
             to
             the
             Israelites
             and
             tell
             them
             ,
             God
             had
             appeared
             to
             me
             ,
             and
             sent
             me
             to
             deliver
             them
             ,
             and
             they
             should
             say
             God
             had
             not
             appeared
             unto
             me
             ,
             how
             should
             I
             satisfie
             them
             ?
             God
             doth
             not
             reject
             this
             objection
             of
             Moses
             as
             favouring
             of
             unbelief
             ,
             but
             presently
             shews
             him
             how
             he
             should
             satisfie
             them
             ,
             by
             causing
             a
             miracle
             before
             his
             face
             ,
             
               turning
               his
               rod
               into
               a
               Serpent
            
             ;
             and
             God
             gives
             this
             as
             the
             reason
             of
             it
             ,
             vers
             .
             5.
             
             
               That
               they
               may
               believe
               that
               the
               Lord
               God
               of
               their
               Fathers
               ,
               the
               God
               of
            
             Abraham
             ,
             
               the
               God
               of
            
             Isaac
             ,
             
               the
               God
               of
            
             Jacob
             ,
             
               hath
               appeared
               unto
               thee
            
             .
             It
             seems
             God
             himself
             thought
             this
             would
             be
             the
             most
             pregnant
             evidence
             of
             Gods
             appearing
             to
             him
             ,
             if
             he
             wrought
             miracles
             before
             their
             faces
             .
             Nay
             ,
             lest
             they
             should
             think
             one
             single
             miracle
             was
             not
             sufficient
             ,
             God
             in
             the
             immediate
             following
             verses
             adjoyns
             two
             more
             ,
             which
             he
             should
             do
             in
             order
             to
             their
             satisfaction
             ;
             and
             further
             ,
             verse
             21.
             
             God
             gave
             him
             a
             charge
             to
             do
             all
             those
             wonders
             before
             Pharoah
             ,
             which
             he
             had
             put
             into
             his
             hand
             .
             And
             accordingly
             we
             find
             Pharoah
             presently
             demanding
             a
             miracle
             of
             
               Moses
               ,
               Exodus
            
             7.
             9.
             which
             accordingly
             Moses
             did
             in
             his
             presence
             ,
             though
             he
             might
             suppose
             Pharoahs
             demand
             not
             to
             proceed
             from
             desire
             of
             satisfaction
             ,
             but
             from
             some
             hopes
             that
             for
             want
             of
             it
             ,
             he
             might
             have
             rendred
             his
             credit
             suspected
             among
             the
             Israelites
             .
          
           
           
             Indeed
             after
             God
             had
             delivered
             his
             people
             ,
             and
             had
             setled
             them
             in
             a
             way
             of
             serving
             him
             according
             to
             the
             Laws
             delivered
             
             by
             Moses
             ,
             which
             he
             had
             confirmed
             by
             unquestionable
             miracles
             among
             them
             ,
             we
             find
             a
             caution
             laid
             in
             by
             Moses
             himself
             ,
             against
             those
             which
             should
             pretend
             signs
             and
             wonders
             to
             draw
             them
             off
             from
             the
             Religion
             established
             by
             the
             Law
             of
             Moses
             .
             And
             so
             likewise
             under
             the
             Gospel
             ,
             after
             
             that
             was
             established
             by
             the
             
               unparallel'd
               miracles
            
             of
             our
             Saviour
             and
             his
             Apostles
             ,
             we
             find
             frequent
             cautions
             against
             being
             deceived
             by
             those
             who
             came
             with
             pretences
             of
             doing
             great
             miracles
             .
             But
             this
             is
             so
             far
             from
             infringing
             the
             credibility
             of
             such
             a
             Testimony
             which
             is
             confirmed
             by
             miracles
             ,
             that
             it
             yields
             a
             strong
             confirmation
             to
             the
             truth
             of
             what
             I
             now
             assert
             .
             For
             the
             doctrine
             is
             supposed
             to
             be
             already
             established
             by
             miracles
             ,
             according
             to
             which
             we
             are
             to
             judge
             of
             the
             spirits
             of
             such
             pretenders
             .
             Now
             it
             stands
             to
             the
             greatest
             reason
             ,
             that
             when
             a
             Religion
             is
             once
             established
             by
             uncontrouled
             miracles
             ,
             we
             should
             not
             hearken
             to
             every
             whiffling
             Conjurer
             that
             will
             pretend
             to
             do
             great
             feats
             ,
             to
             draw
             us
             off
             from
             the
             truth
             established
             .
             In
             which
             case
             ,
             the
             surest
             way
             to
             discover
             the
             imposture
             ,
             is
             to
             compare
             his
             pretended
             miracles
             with
             those
             true
             and
             real
             ones
             which
             were
             done
             by
             Moses
             and
             Christ
             ;
             and
             the
             ground
             of
             it
             is
             ,
             because
             every
             person
             is
             no
             competent
             judge
             of
             the
             truth
             of
             a
             miracle
             ;
             for
             the
             Devil
             by
             his
             power
             and
             subtilty
             ,
             may
             easily
             deceive
             all
             such
             as
             will
             be
             led
             by
             the
             nose
             by
             him
             ,
             in
             expectation
             of
             some
             wonders
             to
             be
             done
             by
             him
             .
             And
             therefore
             as
             long
             as
             we
             have
             no
             ground
             to
             question
             the
             oertainty
             of
             those
             miracles
             which
             were
             wrought
             by
             Christ
             or
             Moses
             ,
             I
             am
             bound
             to
             adhere
             to
             the
             doctrine
             established
             by
             those
             miracles
             ,
             and
             to
             make
             them
             my
             rule
             of
             judging
             all
             persons
             who
             shall
             pretend
             to
             work
             miracles
             :
             Because
             ,
             1.
             
             I
             do
             not
             know
             how
             far
             God
             may
             give
             men
             over
             to
             be
             
               deceived
               by
               lying
               wonders
            
             ,
             
             
               who
               will
               not
               receive
               the
               truth
               in
               the
               love
               of
               it
               ;
               i.
               e.
            
             those
             that
             think
             not
             the
             
               Christian
               Religion
            
             sufficiently
             confirmed
             by
             the
             miracles
             wrought
             at
             the
             first
             promulgation
             of
             it
             .
             God
             in
             justice
             may
             permit
             the
             Devil
             to
             go
             further
             then
             otherwise
             he
             could
             ,
             and
             leave
             such
             persons
             to
             their
             own
             credulity
             ,
             to
             believe
             every
             imposture
             and
             illusion
             of
             their
             senses
             for
             
             true
             miracles
             .
             2.
             
             That
             doctrine
             which
             was
             confirmed
             by
             undoubted
             miracles
             ,
             hath
             assured
             us
             of
             the
             coming
             of
             lying
             
             wonders
             ,
             whereby
             many
             should
             be
             deceived
             .
             Now
             this
             part
             of
             the
             doctrine
             of
             the
             Gospel
             is
             as
             certainly
             true
             as
             any
             of
             the
             rest
             ;
             for
             it
             was
             confirmed
             by
             the
             same
             miracles
             that
             the
             other
             was
             ;
             and
             besides
             that
             ,
             the
             very
             coming
             of
             such
             miracles
             is
             an
             evidence
             of
             the
             truth
             of
             it
             ,
             it
             falling
             out
             so
             exactly
             according
             to
             what
             was
             foretold
             so
             many
             hundred
             years
             since
             .
             Now
             if
             this
             doctrine
             be
             true
             ,
             then
             am
             I
             certain
             the
             intent
             of
             these
             miracles
             is
             to
             deceive
             ,
             and
             that
             those
             are
             deceived
             who
             hearken
             to
             them
             ;
             and
             what
             reason
             then
             have
             I
             to
             believe
             them
             ?
             3.
             
             To
             what
             end
             do
             these
             miracles
             serve
             ?
             Are
             they
             to
             confirm
             the
             truths
             contained
             in
             Scripture
             ?
             
             But
             what
             need
             they
             any
             confirmation
             now
             ,
             when
             we
             are
             assured
             by
             the
             miracles
             wrought
             by
             Christ
             and
             his
             Apostles
             ,
             that
             the
             doctrine
             by
             them
             preached
             came
             from
             God
             ?
             and
             so
             hath
             been
             received
             upon
             the
             credit
             of
             those
             miracles
             ever
             since
             .
             Were
             these
             truths
             sufficiently
             proved
             to
             be
             from
             God
             before
             or
             no
             ?
             If
             not
             ,
             then
             all
             former
             ages
             have
             believed
             without
             sufficient
             ground
             for
             faith
             ;
             if
             they
             were
             ,
             then
             what
             ground
             can
             there
             be
             to
             confirm
             us
             in
             them
             now
             ?
             certainly
             God
             ,
             who
             never
             doth
             anything
             but
             for
             very
             great
             purposes
             ,
             will
             never
             alter
             the
             course
             of
             nature
             ,
             meerly
             for
             satisfaction
             of
             mens
             
               vain
               curiosities
            
             .
          
           
             But
             it
             may
             be
             it
             will
             be
             said
             ,
             
               It
               was
               something
               not
               fully
               revealed
               in
               Scripture
               which
               is
               thus
               confirmed
               by
               miracles
               :
            
             but
             
             where
             hath
             the
             Scripture
             told
             us
             ,
             that
             anything
             not
             fully
             revealed
             therein
             ,
             should
             be
             afterwards
             confirmed
             ?
             Was
             the
             Scripture
             an
             
               infallible
               rule
            
             of
             faith
             while
             this
             was
             wanting
             in
             it
             ?
             Did
             Christ
             and
             his
             Apostles
             discharge
             their
             places
             ,
             when
             they
             left
             something
             unr●vealed
             to
             us
             ?
             Was
             this
             a
             duty
             before
             these
             miracles
             ,
             or
             no
             ?
             if
             it
             was
             ,
             what
             need
             miracles
             to
             confirm
             it
             ?
             if
             
               not
               ,
               Christ
            
             hath
             not
             told
             us
             all
             
               nec●ssary
               conditions
            
             of
             salvation
             .
             For
             whatever
             is
             required
             as
             a
             duty
             ,
             is
             such
             as
             the
             neglect
             of
             it
             runs
             men
             upon
             damnation
             .
             Lastly
             ,
             mens
             faith
             will
             be
             left
             at
             
               continual
               uncertainties
            
             ;
             for
             we
             know
             not
             according
             to
             this
             principle
             ,
             when
             we
             have
             all
             that
             is
             necessary
             to
             be
             beli●ved
             ,
             or
             do
             all
             that
             is
             necessary
             to
             be
             practised
             in
             order
             to
             salvation
             .
             For
             if
             God
             may
             still
             
             make
             new
             
               articles
               of
               saith
            
             ,
             or
             constitute
             new
             duties
             by
             fresh
             miracles
             ,
             I
             must
             go
             and
             enquire
             what
             miracles
             are
             wrought
             in
             every
             place
             ,
             to
             see
             that
             I
             miss
             nothing
             that
             may
             be
             necessary
             for
             me
             ,
             in
             order
             to
             my
             happiness
             in
             another
             world
             .
          
           
             If
             men
             pretend
             to
             deliver
             any
             doctrine
             contrary
             to
             the
             Scripture
             ;
             then
             it
             is
             not
             only
             necessary
             that
             they
             confirm
             it
             by
             miracles
             ,
             but
             they
             must
             manifest
             the
             falsity
             of
             those
             miracles
             on
             which
             that
             doctrine
             is
             believed
             ,
             or
             else
             they
             must
             use
             another
             miracle
             to
             prove
             that
             God
             will
             set
             his
             seal
             to
             confirm
             both
             parts
             of
             a
             contradiction
             to
             be
             true
             .
             Which
             being
             the
             
               hardest
               task
            
             of
             all
             ,
             had
             need
             be
             proved
             by
             very
             sufficient
             and
             
               undoubted
               miracles
            
             ,
             such
             as
             may
             be
             able
             to
             make
             us
             believe
             
               those
               are
               miracles
            
             ,
             and
             
               are
               not
            
             ,
             at
             the
             same
             time
             ,
             and
             so
             the
             strength
             of
             the
             argument
             is
             utterly
             destroyed
             by
             the
             m●dium
             produced
             to
             prove
             it
             by
             .
          
           
             By
             this
             discour●e
             these
             
               two
               things
            
             are
             clear
             ;
             
               First
               ,
               that
               no
               pretences
               of
               miracles
               are
               to
               be
               hearkened
               to
               ,
               when
               the
               doctrine
               we
               are
               to
               believe
               is
               already
               established
               by
               them
               ,
               if
               those
               miracles
               tend
               in
               the
               least
               to
               the
               derogation
               of
               the
               truth
               of
               what
               was
               established
               by
               those
               former
               miracles
               .
               Secondly
               ,
               that
               when
               the
               full
               doctrine
               we
               are
               to
               believe
               is
               established
               by
               miracles
               ,
               there
               is
               no
               necessity
               at
               all
               of
               new
               miracles
               ,
               for
               confirmation
               of
               any
               of
               the
               truths
               therein
               delivered
               .
            
             And
             therefore
             it
             is
             a
             most
             unreasonable
             thing
             to
             demand
             miracles
             of
             those
             to
             prove
             the
             truth
             of
             the
             doctrine
             they
             deliver
             ,
             who
             do
             first
             solemnly
             profess
             to
             deliver
             nothing
             but
             what
             was
             confirmed
             by
             miracles
             in
             the
             first
             delivery
             of
             it
             ,
             and
             is
             contained
             in
             the
             Scriptures
             of
             the
             
               Old
               and
               New
               Testament
            
             ;
             and
             secondly
             do
             not
             pretend
             to
             any
             
               immediate
               Commission
            
             from
             heaven
             ,
             but
             do
             nothing
             but
             what
             in
             their
             consciences
             they
             think
             every
             
               true
               Christian
            
             is
             bound
             to
             do
             ;
             much
             more
             all
             Magistrates
             and
             Ministers
             who
             believe
             the
             truth
             of
             what
             they
             profess
             ,
             which
             is
             in
             their
             places
             to
             reform
             all
             errours
             and
             abuses
             which
             are
             crept
             into
             the
             doctrine
             or
             practice
             of
             Christianity
             ,
             through
             the
             corruption
             of
             men
             or
             times
             .
             And
             therefore
             it
             is
             a
             most
             unjust
             and
             unreasonable
             demand
             of
             the
             Papists
             ,
             when
             they
             require
             miracles
             from
             our
             
               first
               reformers
            
             ,
             to
             prove
             the
             truth
             of
             their
             doctrine
             with
             .
             Had
             they
             pretended
             to
             have
             come
             with
             an
             
             
               immediate
               commission
            
             from
             heaven
             to
             have
             added
             to
             the
             Doctrine
             of
             the
             Gospel
             ,
             there
             had
             been
             some
             plea
             for
             such
             a
             demand
             ;
             but
             it
             was
             quite
             otherwise
             with
             them
             :
             Their
             only
             design
             was
             
               to
               whip
               the
               buyers
               and
               sellers
               out
               of
               the
               Temple
               ,
            
             to
             purge
             the
             Church
             from
             its
             abuses
             :
             And
             although
             that
             by
             Ierome
             was
             thought
             to
             be
             one
             of
             our
             Saviours
             greatest
             miracles
             ,
             yet
             this
             by
             us
             is
             conceived
             to
             be
             no
             other
             then
             the
             duty
             of
             all
             
               Magistrates
               ,
               Ministers
            
             ,
             and
             
               private
               Christians
               ;
               these
            
             by
             their
             
               prayers
               ,
               Ministers
            
             ,
             by
             their
             doctrine
             ,
             and
             Magistrates
             by
             their
             just
             authority
             .
          
        
         
           
             CHAP.
             IV.
             The
             fidelity
             of
             the
             Prophets
             succeeding
             Moses
             .
          
           
             
               
                 In
                 order
                 of
                 Prophets
                 to
                 succeed
              
               Moses
               ,
               
                 by
                 Gods
                 own
                 appointment
                 in
                 the
                 Law
                 of
              
               Moses
               .
               
                 The
                 Schools
                 of
                 the
                 Prophets
                 ,
                 the
                 original
                 and
                 institution
                 of
                 them
                 .
                 The
                 Cities
                 of
                 the
                 Levites
                 .
                 The
                 occasion
                 of
                 their
                 first
                 institution
                 .
                 The
                 places
                 of
                 the
                 Schools
                 of
                 the
                 Prophets
                 ,
                 and
                 the
                 tendency
                 of
                 the
                 institution
                 there
                 to
                 a
                 prophetical
                 office
                 .
                 Of
                 the
                 Musick
                 used
                 in
                 the
                 Schools
                 of
                 the
                 Prophets
                 .
                 The
                 Roman
                 Assamenta
                 ,
                 and
                 the
                 Greek
                 Hymns
                 in
                 their
                 solemn
                 worship
                 .
                 The
                 two
                 sorts
                 of
                 Prophets
                 among
                 the
              
               Jews
               ,
               
                 Lieger
                 and
                 extraordinary
                 .
                 Ordinary
                 Prophets
                 taken
                 out
                 of
                 the
                 Schools
                 ,
                 proved
                 by
              
               Amos
               and
               Saul
               .
            
          
           
             BUt
             although
             now
             under
             the
             Gospel
             (
             the
             revelation
             of
             Gods
             will
             being
             compleated
             by
             Christ
             and
             his
             Apostles
             )
             
             we
             have
             no
             reason
             either
             to
             expect
             
               new
               Revelations
            
             ,
             or
             
               new
               miracles
            
             for
             confirming
             the
             old
             ;
             yet
             under
             the
             Law
             ,
             God
             training
             up
             his
             people
             by
             degrees
             till
             the
             
               comming
               of
               Christ
            
             ,
             there
             was
             a
             necessity
             of
             a
             new
             supply
             of
             
               Divine
               Messengers
            
             (
             called
             Prophets
             )
             to
             prepare
             the
             people
             ,
             and
             make
             way
             for
             the
             comming
             of
             Christ.
             As
             to
             whom
             these
             two
             things
             are
             considerable
             .
          
           
             First
             ,
             
               Those
               Prophets
               whose
               work
               was
               to
               inform
               the
               people
               of
               their
               duties
               ,
               or
               to
               reprove
               them
               for
               their
               sins
               ,
               or
               to
               prepare
            
             
             
               them
               for
               the
               comming
               of
               the
               Messias
            
             (
             which
             were
             their
             chief
             tasks
             )
             
               had
               no
               need
               to
               confirm
               the
               truth
               of
               their
               doctrine
               or
               commission
               from
               heaven
               by
               the
               working
               of
               miracles
               among
               them
               .
            
             And
             that
             on
             these
             two
             accounts
             .
          
           
             First
             ,
             
               Because
               God
               did
               not
               consummate
               the
               revelation
               of
               his
               mind
               and
               will
               to
               the
            
             Jews
             
               by
               the
               Ministry
               of
            
             Moses
             ,
             
               but
               appointed
               a
               succession
               of
               Prophets
               to
               be
               among
               them
               ,
               to
               make
               known
               his
               mind
               unto
               them
               .
            
             Now
             in
             this
             case
             ,
             when
             the
             
               prophetical
               ●ffice
            
             was
             established
             among
             them
             ,
             what
             necessity
             was
             there
             tha●
             every
             one
             that
             came
             to
             them
             upon
             an
             errand
             from
             God
             ,
             should
             prove
             his
             testimony
             to
             be
             true
             by
             miracles
             ,
             when
             in
             the
             discharge
             of
             his
             office
             he
             delivered
             nothing
             dissonant
             from
             the
             
               Law
               of
               Moses
            
             ?
             It
             is
             one
             argument
             God
             intended
             a
             
               succession
               of
               Prophets
            
             ,
             when
             he
             laid
             down
             such
             rules
             in
             his
             Law
             for
             t●e
             judging
             of
             them
             ,
             and
             to
             know
             whether
             they
             were
             truly
             inspired
             or
             no
             ,
             Deut.
             15.
             21
             ,
             22.
             
             And
             in
             that
             same
             place
             God
             doth
             promise
             a
             
               succession
               of
               Prophets
            
             ,
             Deut.
             18.
             15
             ,
             18.
             
             
               A
               Prophet
               will
               the
               Lord
               God
               raise
               up
               unto
               thee
               like
               unto
               me
               ;
               to
               him
               shall
               ye
               hearken
               .
            
             Which
             words
             ,
             though
             in
             their
             full
             and
             
               compleat
               sense
            
             they
             do
             relate
             to
             Christ
             (
             who
             is
             the
             great
             Prophet
             of
             the
             Church
             )
             yet
             whoever
             attends
             to
             the
             
               full
               scope
            
             of
             the
             words
             ,
             will
             easily
             perceive
             that
             the
             immediate
             sense
             of
             them
             doth
             relate
             to
             an
             order
             of
             Prophets
             which
             should
             succeed
             Moses
             among
             the
             Iewes
             ;
             between
             whom
             and
             Moses
             there
             would
             be
             a
             great
             similitude
             as
             to
             their
             
               Birth
               ,
               Calling
            
             ,
             and
             Doctrine
             ,
             though
             not
             a
             
               just
               equality
            
             ,
             which
             is
             excluded
             ,
             Deut.
             34.
             10
             ,
             11.
             and
             the
             chief
             reason
             why
             it
             is
             said
             there
             that
             the
             other
             Prophets
             fell
             so
             much
             short
             of
             Moses
             ,
             is
             ,
             in
             regard
             of
             the
             
               signs
               and
               wonders
            
             which
             he
             wrought
             ,
             as
             is
             there
             largely
             expressed
             .
             Nor
             may
             it
             seem
             strange
             ,
             that
             by
             a
             Prophet
             should
             be
             understood
             an
             order
             or
             
               succession
               of
               Prophets
            
             ,
             when
             it
             is
             acknowledged
             by
             most
             Protestants
             ,
             that
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Antichrist
             ,
             is
             understood
             a
             rank
             and
             succession
             of
             several
             persons
             in
             the
             same
             name
             &
             function
             :
             And
             that
             it
             is
             to
             be
             understood
             in
             those
             words
             concerning
             a
             succession
             of
             Prophets
             ,
             will
             appear
             by
             the
             occasion
             of
             their
             being
             brought
             in
             ;
             for
             verse
             14.
             
             
               God
               prohibits
            
             them
             to
             hearken
             after
             the
             manner
             of
             their
             neighbour-nations
             ,
             to
             
               observers
               of
               times
               and
               Diviners
            
             ,
             
             and
             then
             brings
             in
             the
             following
             words
             ,
             v.
             15.
             as
             to
             the
             reason
             of
             that
             prohibiteon
             ,
             that
             
               God
               would
               raise
               up
               a
               Prophet
               among
               themselves
               like
               unto
               Moses
               ,
               and
               to
               him
               should
               they
               hearken
               .
            
             Now
             let
             any
             rational
             man
             judge
             whether
             
             it
             were
             so
             probable
             an
             argument
             to
             keep
             them
             from
             hearkening
             to
             Diviners
             of
             other
             Nations
             ,
             that
             there
             should
             a
             Prophet
             arise
             2000
             years
             after
             like
             unto
             Moses
             ,
             as
             that
             he
             would
             raise
             up
             a
             
               continued
               succession
               of
               Prophets
            
             among
             themselves
             ,
             to
             whom
             they
             should
             hearken
             .
             Thus
             Origen
             in
             his
             excellent
             books
             against
             Celsus
             ,
             shews
             the
             necessity
             of
             the
             
               prophetical
               office
            
             among
             the
             Iews
             from
             hence
             ;
             for
             ,
             saith
             he
             ,
             
               it
               being
               written
               in
               their
               Law
               that
               the
               Gentiles
               hearkend
               unto
               Oracles
               and
               Divinations
               ;
               but
               God
               would
               not
               suffer
            
             
             
               it
               to
               be
               so
               among
               them
               ,
               it
               presently
               follows
               ,
               A
               Prophet
               will
               the
               Lord
               God
               raise
               up
               in
               the
               midst
               of
               thee
               ,
            
             &c.
             
             Therefore
             ,
             saith
             he
             ,
             
               when
               the
               Nations
               round
               about
               them
               had
               ther
               Oracles
               ,
               and
               several
               wayes
               of
               divination
               ,
               all
               which
               were
               strictly
               prohibited
               among
               the
               Iews
               ,
               if
               the
               Iews
               had
               no
               way
               of
               foreknowing
               things
               to
               come
               ,
               it
               had
               been
               almost
               impossible
               ,
               considering
               the
               great
               curiosity
               of
               humane
               nature
               ,
               to
               have
               kept
               them
               from
               despising
               the
               Law
               of
               Moses
               ,
               or
               apostatizing
               to
               the
               heathen
               Oracles
               ,
               or
               setting
               up
               something
               like
               them
               among
               themselves
               .
            
             Which
             interpretation
             of
             his
             seems
             to
             have
             a
             great
             deal
             of
             reason
             ,
             not
             only
             from
             the
             coherence
             of
             the
             words
             here
             ,
             but
             from
             the
             Analogy
             of
             many
             other
             precepts
             of
             the
             Law
             of
             Moses
             ,
             which
             it
             is
             most
             certain
             have
             a
             respect
             to
             the
             customs
             of
             the
             
               Idolatrous
               Nations
            
             round
             about
             them
             .
             Another
             reason
             why
             it
             is
             most
             probable
             ,
             that
             by
             this
             is
             understood
             
               a
               succession
               of
               Prophets
            
             ,
             is
             the
             change
             which
             follows
             against
             
               false
               Prophets
            
             ,
             and
             the
             rules
             to
             discover
             them
             ,
             v.
             20
             ,
             21
             ,
             22.
             which
             had
             not
             been
             so
             pertinent
             and
             coherent
             if
             the
             opposition
             did
             not
             lie
             between
             the
             
               order
               of
               true
               Prophets
            
             among
             the
             Iewes
             ,
             and
             the
             
               false
               Prophets
            
             which
             should
             rise
             up
             in
             the
             midst
             of
             them
             .
             And
             that
             which
             yet
             further
             justifies
             this
             interpretation
             ,
             is
             ,
             that
             there
             is
             no
             other
             place
             in
             the
             whole
             Pentateuch
             which
             doth
             expresly
             speak
             of
             
               a
               su●cession
               of
               Prophets
            
             ,
             if
             this
             be
             not
             understood
             of
             it
             ;
             and
             is
             it
             any
             ways
             probabe
             a
             matter
             of
             so
             great
             moment
             and
             consequence
             should
             be
             wholly
             pretermitted
             ?
             Especially
             when
             we
             find
             it
             
             so
             exactly
             performed
             in
             the
             succeeding
             ages
             of
             the
             
               Iewish
               Commonwealth
            
             ;
             their
             immediate
             Rulers
             like
             Dictators
             at
             Rome
             ,
             after
             Moses
             death
             ,
             being
             most
             raised
             up
             by
             
               immediate
               incitation
            
             and
             impulse
             from
             God
             ,
             and
             many
             of
             them
             inspired
             with
             a
             
               spirit
               of
               prophecie
            
             .
             How
             should
             the
             Iews
             have
             expected
             these
             ,
             or
             obeyed
             them
             when
             they
             appeared
             ,
             had
             not
             God
             foretold
             it
             to
             them
             ,
             and
             provided
             them
             for
             it
             by
             the
             Law
             of
             Moses
             ?
          
           
             Neither
             did
             these
             Prophets
             arise
             singly
             among
             them
             ,
             like
             
               blazing
               Stars
            
             ,
             one
             in
             an
             age
             to
             
               portend
               future
               events
            
             ,
             but
             whole
             Constellations
             of
             them
             sometimes
             appeared
             together
             ;
             yea
             ,
             so
             many
             smaller
             Prophets
             were
             sometimes
             united
             together
             ,
             as
             made
             up
             a
             perfect
             Galaxy
             ,
             when
             they
             were
             entred
             into
             Societies
             ,
             and
             became
             
               Schools
               of
               the
               Prophets
            
             ;
             for
             such
             we
             frequently
             read
             of
             in
             Scripture
             .
             The
             original
             and
             institution
             of
             which
             may
             cast
             a
             
               further
               light
            
             into
             our
             present
             design
             ,
             and
             shew
             us
             the
             little
             reason
             the
             Iews
             could
             have
             to
             expect
             miracles
             from
             them
             to
             confirm
             their
             doctrine
             ,
             who
             were
             brought
             up
             in
             the
             knowledge
             of
             their
             Law
             ,
             and
             were
             called
             out
             from
             their
             several
             societies
             into
             the
             prophetical
             office
             by
             the
             
               immediate
               incitation
            
             of
             God
             himself
             .
             Which
             being
             so
             commonly
             known
             among
             them
             ,
             there
             needed
             no
             such
             extraordinary
             proofs
             to
             manifest
             the
             
               Divine
               authority
            
             by
             which
             they
             were
             employed
             .
             Two
             things
             then
             we
             shall
             endeavour
             to
             clear
             ;
             First
             ,
             
               the
               original
               and
               institution
               of
               these
               Schools
               of
               the
               Prophets
            
             ;
             and
             secondly
             ,
             
               that
               it
               was
               the
               erdinary
               course
               for
               the
               Prophets
               by
               employment
               to
               be
               taken
               forth
               of
               these
               societies
               wherein
               they
               were
               educated
               .
               First
               ,
               for
               the
               original
               and
               institution
               of
               these
               Schools
               of
               the
               Prophets
               .
            
             The
             first
             Seminaries
             ,
             or
             places
             of
             institution
             among
             the
             Iews
             ,
             were
             the
             Cities
             of
             the
             Levites
             ,
             which
             were
             dispersed
             up
             and
             down
             in
             the
             several
             Tribes
             of
             
               Israel
               ;
               God
            
             thereby
             turning
             that
             into
             a
             blessing
             ,
             which
             was
             pronounced
             as
             a
             curse
             upon
             Levi
             by
             his
             Father
             Iacob
             ,
             viz.
             
               that
               he
               should
               be
               divided
               in
               Iacob
               ,
               and
               scattered
               in
               Israel
               .
            
             But
             though
             the
             fulfilling
             of
             that
             
             prophecie
             might
             be
             the
             primary
             ground
             o●
             that
             scattering
             ,
             yet
             it
             is
             evident
             that
             God
             aimed
             at
             some
             further
             good
             in
             it
             ,
             both
             in
             reference
             to
             the
             Levites
             and
             the
             
               Israelites
               .
               Lyra
            
             undertakes
             to
             assign
             four
             reasons
             of
             this
             distribution
             of
             the
             
             Cities
             of
             the
             Levites
             among
             the
             Tribes
             .
             (
             1
             )
             because
             if
             they
             
             had
             lived
             but
             in
             one
             Tribe
             ,
             the
             worship
             of
             God
             would
             have
             seemed
             to
             have
             been
             confined
             to
             that
             Tribe
             .
             (
             2
             )
             because
             they
             would
             have
             been
             a
             burden
             to
             that
             Tribe
             they
             had
             their
             habitations
             in
             .
             (
             3
             )
             from
             the
             equity
             of
             being
             maintained
             by
             all
             ,
             who
             served
             for
             all
             .
             (
             4
             )
             because
             it
             was
             their
             office
             to
             teach
             the
             people
             ,
             and
             therefore
             it
             was
             necessary
             they
             should
             live
             among
             them
             .
             These
             reasons
             are
             most
             of
             them
             opposed
             by
             
             Abulensis
             ,
             but
             defended
             by
             others
             .
             The
             last
             is
             that
             which
             most
             insist
             on
             ,
             it
             being
             the
             peculiar
             office
             of
             the
             Levites
             to
             teach
             the
             people
             ;
             so
             2
             Chron.
             35.
             4.
             
             
               And
               said
               unto
               the
               Levites
               ,
               qui
               erudiebant
               omnem
               Israelem
               ,
            
             as
             Vatablus
             renders
             it
             ,
             
               who
               taught
               all
               Israel
            
             ;
             and
             Masius
             insists
             on
             that
             as
             the
             great
             reason
             of
             their
             dispersion
             ,
             to
             be
             ready
             to
             teach
             the
             Law
             among
             the
             Israelites
             .
             But
             yet
             all
             those
             who
             are
             agreed
             that
             teaching
             the
             Law
             was
             the
             duty
             of
             the
             Levites
             ,
             are
             not
             yet
             agreed
             of
             the
             manner
             of
             that
             teaching
             ;
             for
             there
             being
             two
             parts
             of
             their
             Law
             ,
             the
             one
             ceremonial
             and
             judicial
             ,
             and
             the
             other
             moral
             and
             spiritual
             ,
             the
             question
             is
             ,
             whether
             of
             these
             two
             did
             belong
             to
             ,
             or
             was
             performed
             by
             the
             Priests
             and
             Levites
             .
             There
             are
             many
             who
             understand
             all
             that
             Office
             of
             teaching
             which
             belonged
             to
             the
             Priests
             and
             Levites
             ,
             to
             be
             meerly
             concerning
             the
             ceremonial
             part
             of
             the
             Law
             ,
             i.
             e.
             deciding
             all
             cases
             of
             controversie
             which
             should
             arise
             concerning
             their
             ceremonial
             worship
             ,
             which
             in
             Levit.
             10.
             10.
             is
             called
             
               putting
               a
               difference
               between
               holy
               and
               unholy
               ,
               and
               between
               clean
               and
               unclean
               .
            
             But
             it
             seems
             somewhat
             strange
             that
             God
             should
             take
             so
             great
             care
             about
             the
             shell
             and
             outside
             of
             his
             worship
             ,
             and
             none
             at
             all
             for
             the
             moral
             and
             spiritual
             part
             of
             it
             ,
             especially
             when
             he
             had
             set
             apart
             a
             
               whole
               Tribe
            
             meerly
             for
             his
             own
             service
             ,
             and
             freed
             them
             from
             all
             other
             employments
             ,
             that
             they
             might
             have
             a
             greater
             liberty
             to
             attend
             upon
             the
             things
             relating
             to
             his
             service
             ;
             especially
             when
             it
             is
             mentioned
             as
             the
             duty
             of
             the
             Priests
             and
             Levites
             
             
               to
               teach
               all
               the
               statutes
               which
               the
               Lord
               had
               spoken
               to
               them
               by
               the
               hand
               of
               Moses
               ,
            
             and
             that
             
               they
               shall
               teach
               Iacob
               thy
               statutes
               ,
               and
               Israel
               thy
               Law.
            
             Which
             notwithstanding
             what
             Abarbinel
             and
             others
             say
             ,
             must
             certainly
             comprehend
             as
             well
             the
             moral
             as
             the
             ceremonial
             part
             of
             Moses
             his
             Law.
             And
             the
             
             
               Priests
               lips
               are
               said
               to
               preserve
               knowledge
               ;
               and
               God
               saith
               they
               should
               seek
               the
               Law
               at
               his
               mouth
               ;
               for
               he
               is
               the
               messenger
               of
               the
            
             
             
               Lord
               of
               Hosts
            
             .
             Do
             these
             things
             import
             no
             more
             then
             meer
             deciding
             the
             cases
             of
             the
             
               ceremonial
               Law
            
             ?
             But
             whatever
             Gods
             intention
             in
             the
             institution
             of
             the
             Levites
             was
             ,
             we
             find
             not
             much
             in
             Scripture
             of
             what
             they
             did
             for
             the
             promoting
             the
             moral
             and
             
               spiritual
               part
            
             of
             divine
             worship
             ;
             but
             it
             is
             no
             news
             to
             hear
             that
             Societies
             instituted
             for
             good
             and
             pious
             ends
             ,
             should
             degenerate
             from
             the
             first
             intention
             of
             the
             Founders
             of
             them
             ;
             and
             thus
             it
             is
             probable
             it
             was
             with
             the
             Levites
             ,
             who
             finding
             the
             most
             of
             their
             benefit
             and
             advantage
             to
             come
             in
             by
             the
             
               ceremonial
               cases
            
             ,
             might
             grow
             more
             negligent
             of
             the
             
               moral
               part
            
             of
             
               divine
               service
            
             ,
             which
             brought
             no
             secular
             emolument
             to
             them
             .
          
           
             And
             thence
             we
             read
             not
             of
             these
             
               Schools
               of
               the
               Prophets
            
             ,
             which
             were
             Societies
             in
             order
             to
             
               spiritual
               in
               struction
            
             ,
             till
             
             about
             the
             time
             of
             Samuel
             ;
             and
             many
             think
             him
             to
             have
             been
             the
             first
             Author
             of
             them
             .
             For
             it
             is
             evident
             ,
             that
             about
             his
             time
             the
             Priesthood
             was
             grown
             to
             a
             great
             degeneracy
             ,
             and
             men
             thereby
             estranged
             from
             the
             worship
             of
             God
             ,
             so
             that
             there
             seemed
             almost
             a
             necessity
             then
             of
             restoring
             some
             Societies
             ,
             
             who
             might
             have
             a
             special
             eye
             to
             the
             spiritual
             part
             of
             
               Gods
               worship
            
             and
             service
             .
             The
             occasion
             of
             the
             in●titution
             of
             them
             ,
             seems
             to
             have
             been
             from
             the
             resort
             which
             the
             people
             had
             to
             the
             
               high
               places
            
             for
             sacrificing
             ,
             during
             the
             captivity
             or
             uncertain
             abode
             of
             the
             
               Ark
               of
               God
            
             ,
             after
             the
             desolation
             of
             Shiloh
             :
             now
             the
             people
             resorting
             to
             these
             places
             to
             perform
             their
             solemnities
             ,
             it
             was
             so
             ordered
             ,
             that
             a
             
               company
               of
               Prophets
            
             should
             be
             there
             resident
             to
             
               bless
               the
               sacrifices
            
             ,
             and
             
             instruct
             the
             people
             .
             Two
             of
             these
             places
             with
             these
             Societies
             in
             them
             we
             finde
             mentioned
             in
             the
             time
             of
             Samuel
             .
             The
             first
             mentioned
             ,
             1
             Sam.
             10.
             5
             ,
             10
             ,
             which
             cannot
             be
             the
             same
             with
             Ramah
             ,
             although
             the
             
               Syriack
               and
               Arabick
               versions
            
             so
             render
             it
             .
             For
             Samuel
             had
             his
             own
             residence
             in
             Ramah
             whither
             Saul
             went
             to
             him
             ,
             1
             Sam.
             9.
             18
             ,
             19.
             but
             in
             this
             chapter
             we
             finde
             
               Samuel
               sending
               Saul
            
             on
             a
             journey
             from
             him
             beyond
             Bethel
             and
             the
             plain
             of
             Tabor
             ,
             and
             there
             tells
             him
             he
             should
             meet
             with
             the
             
               company
               of
               Prophets
               upon
               .
               the
               hill
               of
               God
               ,
            
             ver
             .
             5
             ;
             Some
             think
             it
             was
             called
             the
             
               Hill
               of
            
             
             God
             ,
             because
             of
             its
             height
             ,
             as
             
               the
               Cedars
               of
               God
            
             ,
             and
             
               the
               mountains
               of
               God
            
             for
             the
             highest
             ;
             so
             Tirinus
             understands
             it
             ,
             but
             Menochius
             far
             more
             probably
             ,
             
               quia
               in
               ea
               erat
               caetus
               &
               veluti
               schola
               prophetarum
               .
            
             The
             
               Chaldee
               Paraphrast
            
             renders
             it
             ,
             
               ad
               collem
               in
               quo
               arca
               Domini
               :
               R.
               Solomon
            
             makes
             this
             hill
             to
             be
             
             Kirjath-jearim
             ,
             and
             therefore
             called
             
               the
               hill
               of
               God
            
             ,
             because
             the
             Ark
             was
             there
             in
             the
             
               house
               of
            
             Abinadab
             
               in
               the
               hill
            
             .
             But
             Lyra
             thinks
             he
             hath
             proved
             ,
             that
             before
             this
             time
             the
             Ark
             was
             removed
             from
             Kirjath-jearim
             to
             Mizpah
             ;
             but
             Abulensis
             more
             probably
             conceives
             it
             was
             never
             removed
             thither
             ,
             and
             withal
             thinks
             
               this
               hill
               of
               God
            
             to
             be
             no
             other
             then
             Gibea
             of
             Benjamin
             ,
             where
             Saul
             inhabited
             ;
             and
             thence
             the
             
             wonder
             was
             the
             greater
             ,
             to
             see
             him
             Prophecy
             among
             those
             who
             had
             known
             his
             former
             life
             and
             education
             .
             The
             other
             place
             is
             Naioth
             in
             Ramah
             ,
             where
             was
             a
             
               high
               place
            
             whither
             
             the
             people
             came
             to
             sacrifice
             ;
             this
             Ramah
             seems
             to
             have
             been
             the
             place
             of
             Samuels
             nativity
             ,
             called
             
               Ramathaim
               Sophim
            
             ,
             
             which
             the
             
               Syriack
               version
            
             renders
             
               collis
               specularum
            
             (
             some
             who
             would
             be
             ready
             to
             improve
             every
             thing
             for
             their
             purpose
             ,
             would
             think
             it
             was
             so
             called
             in
             allusion
             to
             the
             imployment
             of
             the
             young
             Students
             there
             .
             So
             Heinsius
             conceives
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             be
             understood
             ,
             Numb
             .
             23.
             14.
             the
             place
             of
             
             watchmen
             ,
             from
             which
             word
             saith
             he
             ,
             without
             doubt
             the
             Greeks
             derived
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             who
             were
             wont
             in
             such
             
               high
               places
            
             to
             observe
             the
             
               course
               and
               motions
               of
               the
               heavens
            
             ;
             But
             to
             pass
             by
             such
             frivolous
             conjectures
             .
             )
             It
             seems
             a
             great
             deal
             more
             probable
             ,
             that
             this
             Ramah
             which
             the
             Septuagint
             by
             a
             light
             mutation
             of
             the
             initial
             letters
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             was
             the
             same
             with
             Arimathaea
             ,
             the
             Town
             of
             Ioseph
             mentioned
             in
             the
             Gospel
             .
             But
             the
             place
             where
             
               the
               school
               of
               the
               Prophets
            
             was
             ,
             seems
             to
             have
             been
             ,
             with
             greatest
             conveniency
             ,
             for
             a
             place
             of
             education
             ,
             at
             some
             distance
             from
             the
             
               Town
               .
               Vatablus
            
             conceives
             it
             was
             built
             in
             the
             fields
             of
             Ramah
             ,
             and
             the
             word
             Naioth
             ,
             saith
             
               Pet.
               Martyr
            
             properly
             signifies
             pastures
             ,
             and
             some
             
               remote
               places
               ;
               quae
               fere
               sunt
               studiis
               aptissima
               .
            
             The
             
               Chaldee
               Paraphrast
            
             renders
             Naioth
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               Colledge
               or
               School
               of
               prophetical
               education
               :
            
             over
             this
             
               Colledge
               Samuel
            
             himself
             was
             President
             ,
             as
             most
             understand
             that
             place
             ,
             1
             Sam.
             19.
             20.
             
             
               And
               when
               they
               saw
               the
               company
               of
               Prophets
            
             
             
               prophecying
               ,
               and
            
             Samuel
             
               standing
               as
               appointed
               over
               them
               ;
               Ionathan
            
             renders
             it
             ,
             &
             
               Semuelem
               stantem
               docentem
               super
               eos
            
             .
             To
             which
             we
             may
             well
             apply
             the
             words
             of
             Philo
             ,
             speaking
             of
             the
             
               Iewish
               manner
            
             of
             instruction
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               The
               President
               going
               before
               and
               teaching
               ,
               the
               rest
               increasing
               in
               goodness
               ,
               and
               improving
               in
               life
               and
               manners
               .
            
          
           
             Neither
             can
             we
             think
             so
             good
             and
             useful
             an
             institution
             should
             presently
             degenerate
             or
             be
             turned
             into
             another
             channel
             ;
             
             and
             therefore
             some
             conceive
             that
             the
             most
             noted
             Prophets
             to
             the
             time
             of
             David
             were
             the
             Presidents
             of
             these
             Colledges
             ;
             such
             as
             besides
             Samuel
             were
             
               H●lcana
               ,
               Gad
               ,
               Nathan
               ,
               Heman
               ,
            
             and
             Ieduthun
             ;
             and
             that
             they
             selected
             out
             the
             choycest
             and
             most
             hopeful
             of
             the
             
               young
               Levites
            
             ,
             and
             here
             educated
             them
             ,
             together
             with
             the
             Nazarites
             which
             came
             out
             of
             other
             tribes
             .
             And
             it
             seems
             very
             probable
             ,
             that
             in
             all
             the
             most
             noted
             
               high
               places
            
             whether
             they
             went
             to
             sacrifice
             ,
             there
             were
             such
             Schools
             erected
             after
             the
             
               first
               institution
            
             of
             them
             .
             Thence
             we
             read
             of
             such
             multitudes
             of
             the
             Prophets
             together
             in
             the
             time
             of
             Ahab
             ,
             1
             Kings
             18.
             4.
             for
             when
             Iezabel
             cut
             off
             the
             Prophets
             of
             the
             Lord
             ,
             
               Obadia●
               took
               an
               hundred
               and
               hid
               them
               in
               caves
            
             ;
             certainly
             their
             number
             was
             very
             great
             ,
             when
             an
             hundred
             might
             be
             saved
             without
             missing
             .
             The
             chief
             places
             where
             they
             resided
             ,
             seem
             to
             have
             been
             Bethel
             ,
             2
             Kings
             2.
             3.
             and
             Iericho
             ,
             which
             was
             a
             
               large
               Colledge
            
             ;
             for
             therein
             we
             read
             of
             
               fifty
               sons
               of
               the
               Prophets
               standing
               together
               out
               of
               their
               number
               ,
            
             2
             Kings
             2.
             5
             ,
             7
             ,
             15.
             and
             Gilgal
             ,
             which
             had
             been
             
               a
               place
               of
               Religion
            
             from
             the
             first
             entrance
             into
             Canaan
             ,
             there
             we
             finde
             
               the
               sons
               of
               the
               Prophets
               sitting
               before
            
             Elisha
             ,
             2
             Kings
             4.
             38.
             
             It
             seems
             most
             probable
             ,
             that
             the
             purity
             of
             Gods
             worship
             among
             the
             
               ten
               tribes
            
             after
             the
             defection
             in
             the
             time
             of
             Ieroboam
             was
             preserved
             by
             the
             Prophets
             in
             their
             
               several
               Schools
               and
               places
               of
               habitation
               ,
            
             which
             hath
             sufficient
             foundation
             in
             that
             place
             ,
             2
             Kings
             4.
             23.
             where
             the
             Shunamites
             husband
             asks
             her
             
               wherefore
               she
               would
               go
               to
               the
               man
               of
               God
               that
               day
               ,
               seeing
               it
               was
               neither
               new-moon
               nor
               Sabbath
               .
            
             Whereby
             it
             is
             both
             evident
             ,
             that
             the
             Prophets
             did
             undertake
             the
             office
             of
             instructing
             the
             people
             on
             their
             
             
               solemn
               Festivals
            
             ,
             and
             that
             it
             was
             their
             custom
             to
             resort
             to
             them
             for
             that
             end
             .
             Thus
             we
             see
             what
             care
             God
             took
             for
             
             the
             instruction
             of
             his
             people
             in
             a
             time
             of
             so
             general
             an
             Apostacy
             as
             that
             of
             the
             
               ten
               tribes
            
             was
             ,
             when
             the
             
               Church
               of
               God
            
             could
             not
             be
             known
             by
             that
             
               constant
               visibility
            
             and
             
               o●tward
               glory
            
             which
             some
             speak
             so
             much
             of
             ,
             but
             was
             then
             clouded
             in
             obscurity
             ,
             and
             shrouded
             it self
             under
             the
             mantl●s
             of
             some
             Prophets
             which
             God
             continued
             among
             them
             ,
             and
             that
             not
             by
             any
             
               lineal
               succession
            
             neither
             ,
             though
             the
             Iews
             would
             fain
             make
             the
             gift
             of
             Prophecy
             to
             be
             a
             kind
             of
             Cabala
             too
             ,
             and
             conveyed
             in
             a
             constant
             succession
             from
             one
             Prophet
             to
             another
             .
             Neither
             were
             these
             
               Schools
               of
               the
               Prophets
            
             only
             in
             Israel
             ,
             but
             in
             Iudah
             likewise
             was
             God
             known
             ,
             and
             his
             Name
             was
             
               great
               among
               these
               Schools
               there
            
             .
             In
             Ierusalem
             it self
             there
             was
             a
             Colledge
             where
             Huldah
             the
             Prophetess
             lived
             ,
             2
             Kings
             22.
             14.
             some
             render
             
               Mishna
               in
               secunda
               urbis
               parte
            
             ;
             for
             Ierusalem
             was
             divided
             into
             the
             upper
             and
             
               nether
               part
            
             of
             the
             City
             .
             Abulensis
             and
             Lyra
             will
             have
             it
             refer
             to
             the
             
               three
               walls
            
             of
             the
             City
             in
             which
             the
             
               three
               chief
               parts
            
             of
             it
             were
             comprized
             ;
             in
             the
             
               first
               ,
               the
               Temple
               and
               the
               Kings
               P●lace
            
             ;
             in
             the
             
               second
               ,
               the
               Nobles
               and
               the
               Prophets
               houses
            
             ;
             and
             in
             the
             
               third
               ,
               the
               common
               people
               .
               Iosephus
            
             seems
             to
             favour
             the
             devision
             of
             the
             City
             into
             
               three
               parts
            
             ,
             but
             Pineda
             
             thinks
             the
             
               second
               part
            
             of
             the
             City
             was
             most
             inhabited
             by
             Artificers
             ,
             and
             that
             the
             
               Prophets
               ,
               and
               the
               wise
               men
               ,
            
             and
             such
             as
             frequented
             the
             Temple
             ,
             most
             dwelt
             
               in
               the
               City
               of
            
             David
             within
             the
             
               first
               wall
            
             ;
             and
             therefore
             he
             conjectures
             that
             the
             Colledge
             was
             upon
             Mount
             Sion
             ,
             (
             and
             so
             properly
             called
             Sion
             Colledge
             )
             and
             he
             explains
             that
             house
             which
             
               wisdom
               is
               said
               to
               have
               built
               and
               hewn
               out
               her
               seven
               pillars
               ,
            
             Prov.
             9.
             1.
             by
             this
             Colledge
             which
             he
             supposeth
             was
             built
             by
             
               Solomon
               in
               Mount
            
             Sion
             ,
             and
             thence
             ver
             .
             3.
             
               she
               is
               said
               to
               cry
               upon
               the
               highest
               places
               of
               the
               City
               .
            
             Thus
             much
             may
             serve
             concerning
             the
             original
             and
             
               institution
               of
               these
               Schools
               of
               the
               Prophets
               .
            
          
           
             I
             now
             come
             to
             the
             second
             thing
             promised
             concerning
             the
             
               Schools
               of
               the
               Prophets
            
             ,
             which
             is
             ,
             
               that
               it
               was
               Gods
               ordinary
            
             
             
               method
               to
               call
               those
               persons
               out
               of
               these
               Schools
               ,
               whom
               he
               did
               employ
               in
               the
               discharge
               of
               the
               prophetical
               office
               .
            
             Two
             things
             will
             be
             necessary
             for
             the
             clearing
             of
             this
             :
             First
             ,
             what
             tendency
             
             their
             education
             in
             
               those
               Schools
            
             had
             towards
             the
             fitting
             them
             for
             their
             
               prophetical
               office
            
             .
             Secondly
             ,
             
               what
               evidence
               the
               Scripture
               gives
               us
               that
               God
               called
               the
               Prophets
               out
               from
               these
               Colledges
               .
            
             The
             first
             of
             these
             is
             very
             requisite
             to
             be
             cleared
             ,
             because
             the
             
               prophetical
               office
            
             depending
             upon
             
               immediate
               inspiration
            
             ,
             it
             is
             hard
             to
             conceive
             what
             influence
             any
             antecedent
             and
             
               preparatory
               dispositions
            
             can
             have
             upon
             receiving
             the
             
               prophetical
               spirit
            
             .
             It
             is
             commonly
             known
             how
             much
             the
             generality
             of
             
               Iewish
               Writers
            
             do
             insist
             on
             the
             necessity
             of
             these
             qualifications
             antecedent
             to
             a
             spirit
             of
             prophecie
             .
             1.
             
             
               An
               excellent
               natural
               temper
            
             .
             2.
             
             
               Good
               accomplishments
               both
               of
               with
               and
               fortunes
               .
            
             3.
             
             
               Separation
               from
               the
               world
            
             .
             4.
             
             
               Congruity
               of
               place
            
             (
             which
             they
             make
             proper
             to
             Iudaea
             )
             5.
             
             Opportunity
             of
             time
             .
             6.
             
             
               And
               divine
               inspiration
            
             .
             These
             are
             so
             largely
             discoursed
             of
             by
             many
             learned
             men
             from
             
               Iewish
               Writers
            
             ,
             that
             
             it
             will
             be
             both
             tedious
             and
             impertinent
             to
             recite
             much
             of
             their
             opinions
             concerning
             them
             ;
             who
             ,
             since
             they
             have
             lost
             the
             gift
             of
             prophecie
             ,
             seem
             to
             have
             lost
             too
             that
             wisdom
             and
             
               natural
               understanding
            
             ,
             which
             they
             make
             one
             of
             the
             most
             
               necessary
               qualifications
            
             of
             a
             Prophet
             .
             It
             is
             not
             easie
             to
             imagine
             what
             subserviency
             riches
             could
             have
             to
             a
             
               prophetical
               spirit
            
             ,
             unless
             the
             Iews
             be
             of
             
               Simon
               Magus
            
             his
             opinion
             ,
             that
             these
             gifts
             of
             the
             
               Holy
               Ghost
            
             may
             be
             purchased
             with
             money
             ;
             and
             if
             so
             ,
             they
             think
             themselves
             in
             as
             likely
             a
             way
             to
             bid
             fair
             for
             a
             
               prophetical
               spirit
            
             as
             any
             people
             in
             the
             world
             .
             Or
             is
             it
             that
             they
             thi●k
             it
             impossible
             any
             without
             them
             should
             have
             that
             
               f●ee
               ,
               cheerful
            
             ,
             and
             
               generous
               spirit
            
             ,
             which
             they
             make
             so
             necessary
             to
             a
             
               prophetick
               spirit
            
             ,
             that
             it
             is
             an
             axiome
             of
             great
             authority
             with
             them
             ,
             
               Spiritus
               sanctus
               non
               residet
               super
               hominem
               moestum
            
             ;
             and
             they
             think
             Elisha
             his
             fit
             of
             passion
             did
             excuss
             his
             
               prophetick
               spirit
            
             from
             him
             ,
             which
             he
             was
             fain
             to
             retrive
             again
             with
             a
             fit
             of
             Musick
             .
             There
             are
             only
             two
             sorts
             of
             those
             
               antecedent
               dispositions
            
             which
             seem
             to
             bear
             any
             affinity
             with
             the
             
               prophetick
               spirit
            
             :
             And
             those
             are
             such
             as
             tended
             to
             the
             improvement
             of
             their
             
               natural
               faculties
            
             ,
             and
             such
             as
             tended
             to
             their
             advancement
             in
             piety
             ,
             and
             consequently
             to
             the
             subduing
             all
             
               irregular
               motions
            
             in
             their
             souls
             :
             Not
             that
             either
             of
             these
             did
             concur
             by
             way
             of
             efficiency
             to
             the
             production
             of
             a
             spirit
             of
             prophecie
             (
             which
             is
             an
             opinion
             
             Maimonides
             seems
             very
             favourable
             to
             )
             but
             that
             God
             might
             
             make
             choise
             particularly
             of
             such
             persons
             ,
             to
             remove
             all
             prejudices
             against
             them
             in
             those
             they
             were
             sent
             unto
             .
             For
             nothing
             could
             possibly
             dissatisfie
             them
             more
             concerning
             
               divine
               inspiration
            
             ,
             then
             if
             the
             person
             who
             pretended
             to
             it
             were
             of
             very
             weak
             and
             
               shallow
               intellectuals
            
             ,
             or
             known
             to
             be
             of
             an
             
               irregular
               conversation
            
             .
             In
             order
             therefore
             to
             the
             fuller
             satisfaction
             of
             men
             concerning
             these
             two
             qualisications
             ,
             this
             Institution
             of
             them
             in
             the
             Schools
             of
             the
             Prophets
             was
             of
             great
             subserviency
             ,
             because
             therein
             their
             only
             imployment
             was
             to
             improve
             in
             knowledge
             ,
             and
             especially
             in
             
               true
               piety
            
             .
             This
             latter
             being
             the
             most
             necessary
             disposition
             ,
             since
             the
             Apostle
             hath
             told
             us
             that
             the
             Prophets
             were
             
               Holy
               men
               ,
               who
               spake
               as
               they
               were
               moved
               by
               the
               Holy
               Ghost
               .
            
             And
             in
             order
             to
             this
             ,
             the
             greatest
             part
             we
             can
             find
             of
             the
             exercises
             of
             those
             who
             
             were
             educated
             in
             these
             Schools
             of
             the
             Prophets
             ,
             were
             instructions
             in
             the
             Law
             ,
             and
             the
             solemn
             celebration
             of
             the
             praises
             of
             God
             :
             Which
             appears
             in
             Scripture
             to
             have
             been
             their
             chief
             employment
             as
             Prophets
             ,
             and
             by
             which
             they
             are
             said
             to
             prophecie
             :
             So
             at
             Gibeah
             at
             the
             Oratory
             there
             ,
             
               we
               find
               a
               company
               of
               Prophets
               coming
               down
               from
               the
               high
               place
               with
               a
               Psaltery
               ,
            
             
             
               a
               Tabret
               and
               pipe
               ,
               and
               a
               Harp
               before
               them
               ,
               and
               prophecying
               .
            
          
           
             It
             may
             seem
             somewhat
             strange
             to
             consider
             what
             relation
             these
             
               Musical
               instruments
            
             had
             to
             the
             prophecying
             here
             
             mentioned
             .
             Are
             
               Musical
               notes
            
             like
             some
             
               seeds
               Naturalists
            
             speak
             of
             ,
             which
             will
             help
             to
             excite
             a
             prophetick
             spirit
             ?
             Or
             do
             they
             tend
             to
             elevate
             the
             spirits
             of
             men
             ,
             and
             so
             put
             them
             into
             a
             greater
             capacity
             of
             Enthusiasm
             ?
             Or
             is
             it
             because
             Musick
             is
             so
             excellent
             for
             allaying
             the
             tumults
             of
             inward
             passions
             ,
             and
             so
             fitting
             the
             soul
             for
             the
             better
             entertainment
             of
             the
             
               Divine
               Spirit
            
             ?
             Or
             was
             all
             this
             prophecying
             here
             spoken
             of
             nothing
             else
             but
             vocal
             and
             
               instrumental
               Musick
            
             ?
             So
             some
             indeed
             understand
             it
             ,
             that
             it
             was
             only
             the
             
               praising
               God
               with
               spiritual
               songs
               and
               melody
            
             ;
             wherein
             one
             as
             the
             Praecentor
             began
             a
             hymn
             ,
             which
             the
             rest
             took
             from
             him
             and
             carried
             on
             .
             I
             confess
             it
             carries
             the
             fairest
             probability
             with
             it
             ,
             that
             this
             prophecying
             with
             
               Musical
               instruments
            
             was
             at
             their
             places
             and
             times
             of
             sacrifice
             ,
             an
             adjnuct
             ,
             if
             not
             a
             part
             of
             the
             solemn
             
             service
             of
             God
             :
             which
             was
             managed
             chiefly
             by
             the
             Quire
             of
             the
             Sons
             of
             the
             Prophets
             which
             were
             resident
             there
             ,
             and
             were
             trained
             up
             in
             all
             exercises
             of
             piety
             and
             devotion
             .
             But
             yet
             I
             cannot
             see
             any
             reason
             to
             think
             that
             all
             this
             prophecying
             was
             meerly
             singing
             of
             Hymns
             ,
             and
             playing
             upon
             their
             
               Musical
               instruments
            
             to
             them
             ,
             as
             some
             imagine
             ,
             because
             there
             seems
             to
             be
             implyed
             some
             
               immediate
               impulses
            
             of
             a
             
               prophetick
               spirit
            
             ,
             by
             what
             Samuel
             said
             to
             Saul
             ,
             that
             when
             he
             came
             among
             the
             Prophets
             ,
             
               the
               spirit
               of
               the
               Lord
               would
               come
               upon
               him
               ,
               and
               he
               should
               prophecy
               with
               them
               ,
               and
               he
               should
               become
            
             
             
               another
               man
            
             ,
             What
             strange
             impulse
             and
             wonderful
             transformation
             was
             this
             meerly
             for
             Saul
             to
             joyn
             with
             the
             Prophets
             in
             their
             praises
             of
             God
             ?
             And
             this
             needed
             not
             so
             much
             admiration
             as
             followed
             there
             upon
             this
             action
             of
             Sauls
             ,
             that
             it
             should
             become
             a
             
               Proverb
               ,
               Is
            
             Saul
             
               also
               among
               the
               Prophets
            
             ?
             Certainly
             Saul
             was
             a
             very
             great
             hater
             of
             all
             spiritual
             
             Musick
             before
             ,
             if
             it
             became
             a
             Proverb
             meerly
             for
             his
             being
             present
             at
             ,
             or
             joyning
             with
             this
             company
             in
             singing
             their
             Hymns
             .
             Therefore
             others
             think
             that
             those
             who
             are
             said
             particularly
             to
             prophecie
             at
             these
             Musick-meetings
             ,
             were
             some
             persons
             as
             chief
             among
             the
             rest
             ,
             who
             having
             their
             spirits
             elevated
             by
             the
             Musick
             ,
             did
             compose
             Hymns
             upon
             the
             place
             by
             a
             
               Divine
               Energy
            
             inwardly
             moving
             their
             minds
             .
             So
             that
             there
             were
             properly
             
               divine
               raptures
            
             in
             some
             of
             them
             ,
             which
             transported
             them
             beyond
             the
             ordinary
             power
             of
             fancy
             or
             imagination
             ,
             in
             dictating
             such
             Hymns
             as
             might
             be
             suitable
             for
             the
             design
             of
             celebrating
             the
             honour
             of
             God.
             
          
           
             Neither
             may
             it
             seem
             strange
             that
             such
             an
             
               Enthusiastick
               Spirit
            
             should
             seize
             on
             them
             only
             at
             such
             
               selemn
               times
            
             ,
             since
             
             we
             read
             in
             the
             
               New
               Testament
            
             of
             a
             like
             exercise
             of
             such
             gifts
             in
             the
             Church
             of
             Corinth
             ,
             1
             Cor.
             14.
             26.
             where
             we
             see
             in
             
               coming
               together
               every
               one
               had
               a
               Psalm
               ,
               a
               Doctrine
               ,
               a
               Tongue
               ,
               a
               Revelation
               ,
               &c.
               
            
             Whereby
             it
             appears
             that
             they
             were
             inspired
             upon
             the
             place
             ;
             
               etiam
               extemporales
               Hymni
               saepe
               ab
               afflatuerant
               ,
            
             as
             Grotius
             there
             observes
             ;
             as
             we
             see
             it
             in
             frequent
             instances
             in
             Scripture
             of
             Simeon
             and
             
               Anna
               ,
               Moses
            
             and
             
               Miriam
               ,
               Deborah
            
             ,
             and
             Isaiah
             ;
             and
             in
             the
             Christian
             Church
             after
             that
             Landslood
             of
             inspired
             gifts
             was
             much
             abated
             in
             the
             Church
             ,
             they
             kept
             up
             a
             custome
             much
             like
             to
             these
             extemporal
             
             hymns
             ,
             as
             appears
             evidently
             by
             
               Tertullian
               ,
               post
            
             
             
               aquam
               manualem
               &
               lumina
               ut
               quisque
               de
               Scripturis
               sanctis
               vel
               de
               proprio
               ingenio
               potest
               ,
               provocatur
               in
               medium
               Deo
               canere
            
             ;
             After
             they
             had
             ended
             their
             Love-feasts
             ,
             they
             begun
             their
             Hymns
             ,
             which
             were
             either
             taken
             from
             the
             Scriptures
             ,
             or
             of
             their
             
               own
               composition
            
             .
             Which
             Pliny
             takes
             notice
             of
             as
             a
             great
             part
             of
             the
             Christians
             worship
             ,
             that
             they
             did
             secum
             
             
               invicem
               carmen
               Christo
               quasi
               Deo
               dicere
               ,
               they
               joyned
               in
               singing
               hymns
               to
               Christ
               as
               God.
            
             Nay
             ,
             we
             find
             something
             very
             parallel
             to
             this
             preserved
             among
             the
             ruins
             of
             the
             
               Heathen
               worship
            
             ;
             such
             were
             the
             Assamenta
             among
             the
             old
             Romans
             ,
             which
             were
             peculiarly
             sung
             to
             the
             honour
             of
             some
             particular
             God
             ;
             thence
             the
             
               Assamenta
               Ianualia
               ,
               Iunonia
               ,
               Minervia
               ,
            
             which
             were
             
               priva
               poemata
               &
               carmina
               in
               singulos
               eos
               Deos
            
             
             conscripta
             ,
             as
             the
             learned
             
               Ioseph
               Scaliger
            
             observes
             .
             So
             likewise
             the
             old
             Greeks
             had
             their
             
               solemn
               hymns
            
             to
             their
             Gods
             ,
             some
             to
             the
             
               propitious
               Gods
            
             ,
             which
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             Latins
             properly
             Indigitamenta
             ,
             and
             
               carmen
               calatorium
            
             ;
             others
             they
             had
             to
             their
             Vejoves
             ,
             or
             
               laeva
               numina
            
             ,
             which
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             the
             
               Latins
               Carmen
               Averruncale
            
             ;
             but
             besides
             these
             ,
             they
             had
             some
             peculiar
             to
             the
             several
             Deities
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             Diana
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             Apollo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             
               Ceres
               ,
               Dithyrambus
            
             to
             
               Bacchus
               ,
               Adonidia
            
             to
             Adonis
             ,
             as
             Proclus
             tells
             us
             in
             his
             Chresto●●athia
             .
             And
             it
             is
             withall
             evident
             ,
             that
             the
             Heathens
             thought
             some
             of
             their
             Priest●
             inspired
             
             while
             they
             were
             performing
             these
             
               solemn
               devotions
            
             to
             the
             Gods
             (
             which
             probably
             was
             by
             Satan
             ,
             as
             many
             other
             things
             in
             
               Heathen
               worship
            
             taken
             up
             in
             imitation
             of
             these
             inspired
             hymns
             ,
             and
             Musick
             used
             by
             the
             sons
             of
             the
             Prophets
             )
             but
             their
             hymns
             were
             so
             composed
             ,
             as
             to
             be
             fit
             rather
             to
             transport
             men
             beyond
             the
             power
             of
             their
             reason
             ,
             then
             to
             compose
             and
             sweeeten
             it
             ,
             which
             was
             suitable
             to
             the
             fanatick
             Enthusiasm
             ,
             which
             was
             so
             common
             among
             them
             .
             So
             Proclus
             tells
             us
             that
             the
             Io-Bacche
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             full
             of
             noise
             and
             din
             ;
             and
             the
             Dithyrambus
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               kind
               of
               extatick
               Morice-dance
            
             ,
             and
             their
             Priests
             were
             apprehended
             by
             them
             to
             be
             under
             a
             
               real
               Enthusiasm
            
             at
             these
             Solemnities
             .
             So
             the
             Corybantes
             are
             described
             rather
             like
             
               mad
               men
            
             then
             meer
             Enthusiasts
             
             by
             Strabo
             ;
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             he
             describes
             them
             ,
             
               dancing
               about
               with
               their
               cymbals
               and
               drums
               ,
               and
               arms
               and
               pipes
            
             (
             as
             though
             a
             Bedlam
             had
             been
             broke
             loose
             among
             them
             )
             yet
             this
             was
             in
             high
             esteem
             among
             them
             ;
             for
             as
             Strabo
             after
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               this
               Enthusiasm
            
             
             
               seemed
               to
               have
               a
               divine
               touch
               with
               it
               ,
               and
               to
               come
               very
               near
               to
               a
               prophetick
               spirit
               .
            
          
           
             But
             though
             the
             prophecying
             with
             Musick
             among
             the
             sons
             of
             the
             Prophets
             ,
             might
             be
             by
             some
             
               extemporary
               hymns
            
             immediately
             dictated
             by
             the
             praecentor
             of
             the
             Chorus
             ;
             yet
             we
             are
             not
             to
             imagine
             any
             such
             
               frantick
               actions
            
             among
             them
             as
             were
             among
             the
             Curetes
             and
             Corybantes
             ,
             it
             being
             always
             the
             Devils
             temper
             to
             overdo
             ,
             when
             he
             strives
             to
             imitate
             ,
             and
             in
             stead
             of
             solemn
             and
             
               set
               devotions
            
             to
             carry
             men
             beyond
             all
             sense
             and
             reason
             .
             The
             Spirit
             of
             God
             did
             never
             dictate
             any
             Io-Bacche's
             or
             Dithyrambs
             to
             transport
             and
             amuse
             the
             spirits
             of
             men
             ;
             but
             those
             
               sweet
               airs
            
             which
             might
             both
             compose
             and
             elevate
             the
             spirits
             of
             all
             that
             heard
             them
             .
             For
             in
             probability
             the
             spirits
             of
             all
             these
             Prophets
             were
             as
             Lutes
             tuned
             to
             the
             same
             height
             ,
             that
             when
             the
             Spirit
             of
             God
             did
             strike
             upon
             one
             of
             them
             ,
             the
             rest
             presently
             answered
             to
             it
             ,
             and
             so
             made
             up
             an
             entire
             Consort
             among
             them
             .
             So
             Menochius
             thinks
             the
             Spirit
             of
             God
             not
             only
             moved
             the
             spirit
             of
             him
             who
             was
             the
             praecentor
             ,
             but
             the
             rest
             likewise
             who
             joyned
             with
             him
             ;
             and
             they
             are
             said
             to
             prophecy
             ,
             saith
             Torniellus
             ,
             
             
               fortè
               quod
               non
               quascunque
               sed
               Propheticas
               duntaxat
               cantiones
               praecinerent
            
             ;
             but
             from
             hence
             we
             clearly
             see
             what
             the
             great
             employment
             was
             in
             these
             Schools
             of
             the
             Prophets
             ,
             which
             ,
             as
             the
             same
             Author
             expresseth
             ,
             it
             was
             
               statis
               horis
               de
               rebus
               divinis
               disserere
               &
               divinis
               laudibus
               vacare
            
             ;
             and
             thereby
             we
             understand
             what
             reference
             this
             institution
             had
             in
             order
             to
             the
             
               prophetical
               office
            
             ,
             because
             the
             Spirit
             of
             God
             did
             much
             appear
             among
             them
             ,
             and
             all
             their
             exercises
             tended
             to
             piety
             ,
             and
             so
             did
             remove
             all
             prejudices
             from
             their
             persons
             ,
             when
             God
             did
             send
             them
             abroad
             afterwards
             .
          
           
             And
             so
             it
             is
             evident
             he
             frequently
             did
             ,
             not
             to
             say
             always
             ,
             for
             that
             were
             to
             put
             too
             great
             a
             restraint
             upon
             the
             boundless
             
             spirit
             of
             God
             :
             For
             sometimes
             ,
             as
             will
             appear
             afterwards
             ,
             
             God
             sent
             the
             Prophets
             upon
             
               extraordinary
               messages
            
             ,
             and
             then
             furnished
             them
             with
             
               sufficient
               evidence
            
             of
             their
             
               Divine
               commission
            
             without
             being
             beholding
             to
             the
             Testimonials
             of
             the
             Schools
             of
             the
             Prophets
             .
             But
             besides
             these
             ,
             God
             had
             a
             kind
             of
             Leiger-Prophets
             among
             his
             people
             ;
             such
             were
             the
             most
             of
             those
             whom
             we
             read
             of
             in
             Scripture
             ,
             which
             were
             no
             pen-men
             of
             the
             
               sacred
               Scripture
            
             ;
             such
             in
             Davids
             time
             we
             may
             conceive
             Gad
             and
             Nathan
             ,
             and
             afterwards
             we
             read
             of
             many
             other
             Prophets
             and
             Seers
             among
             them
             ,
             to
             whom
             the
             people
             made
             their
             resort
             :
             Now
             these
             in
             probability
             were
             such
             as
             had
             been
             trained
             up
             in
             the
             
               Prophetick
               Schools
            
             ,
             wherein
             the
             spirit
             of
             God
             did
             appear
             ,
             but
             in
             a
             more
             fixed
             and
             setled
             way
             then
             in
             the
             
               extraordinary
               Prophets
            
             whom
             God
             did
             call
             out
             on
             some
             more
             signal
             occasions
             ,
             such
             as
             Isaiah
             and
             Ieremiah
             were
             .
             We
             have
             a
             clear
             foundation
             for
             such
             a
             distinction
             of
             Prophets
             in
             those
             words
             of
             Amos
             to
             Amaziah
             ,
             Amos
             7.
             14
             ,
             15.
             
             
               I
               was
               no
               Prophet
               ,
               neither
               was
               I
               a
               Prophets
               son
               ;
               but
               I
               was
               a
               herdman
               ,
               and
               a
               gatherer
               of
               Sycamore
               fruits
               :
               And
               the
               Lord
               took
               me
               as
               I
               followed
               the
               stock
               ;
               and
               the
               Lord
               said
               unto
               me
               ,
               Go
               prophecie
               to
               my
               people
               Israel
               .
            
             Some
             understand
             the
             first
             words
             .
             
               I
               was
               not
               a
               Prophet
            
             ,
             that
             he
             was
             not
             born
             a
             Prophet
             as
             Ieremiah
             was
             ,
             not
             designed
             and
             set
             apart
             to
             it
             from
             his
             
               mothers
               womb
            
             ;
             but
             I
             rather
             think
             by
             his
             not
             being
             a
             Prophet
             ,
             he
             means
             he
             was
             none
             of
             those
             
               resident
               Prophets
            
             in
             the
             Colledges
             or
             Schools
             of
             them
             ,
             not
             any
             of
             those
             who
             had
             led
             a
             
               prophetick
               life
            
             ,
             and
             withdrawn
             themselves
             from
             converse
             with
             the
             world
             ;
             nor
             
               was
               I
            
             (
             saith
             he
             )
             
               the
               son
               of
               a
               Prophet
            
             ,
             i.
             e.
             not
             
               brought
               up
            
             in
             discipleship
             under
             those
             Prophets
             ,
             and
             thereby
             trained
             up
             in
             order
             to
             the
             
               prophetick
               function
               .
               Non
               didici
               inter
               discipulos
               Prophetarum
               ,
            
             as
             Pellican
             renders
             it
             ;
             
               nec
               institutione
               qua
               filii
               Prophetarum
               quasi
               ad
               donum
               Pr●phetiae
               à
               parentibus
               praeparabantur
               ,
            
             saith
             
               Estius
               .
               Non
               à
               puero
               educatus
               in
               Schol
               is
               Propheticis
            
             ;
             so
             Calvin
             and
             most
             other
             modern
             Interpreters
             understand
             it
             as
             well
             as
             Abarbinel
             and
             the
             Jewish
             Writers
             :
             Whereby
             it
             is
             evident
             that
             Gods
             ordinary
             way
             for
             the
             Prophets
             ,
             was
             to
             take
             such
             as
             had
             been
             trained
             up
             and
             educated
             in
             order
             to
             that
             end
             ,
             although
             God
             did
             not
             tye
             up
             hmself
             to
             this
             method
             ,
             but
             sometimes
             called
             one
             from
             the
             Court
             ,
             as
             he
             did
             Isaiah
             ;
             sometimes
             
             one
             from
             the
             herds
             ,
             as
             here
             he
             did
             Amos
             ,
             and
             bid
             them
             
               go
               prophecie
               to
               the
               house
               of
               Israel
               .
            
             There
             was
             then
             a
             kind
             of
             a
             
               standing
               Colledge
            
             of
             Prophets
             among
             the
             Israelites
             ,
             who
             shined
             as
             
               fixed
               Stars
            
             in
             the
             Firmament
             ;
             and
             there
             were
             others
             who
             had
             a
             more
             
               planetary
               motion
            
             ,
             and
             withall
             a
             more
             lively
             and
             
               resplendent
               illumination
            
             from
             the
             fountain
             of
             
               prophetick
               light
            
             .
             And
             further
             it
             seems
             that
             the
             spirit
             of
             prophecie
             did
             not
             ordinarily
             seize
             on
             any
             ,
             but
             such
             whose
             institution
             was
             in
             order
             to
             that
             end
             ,
             by
             the
             great
             admiration
             which
             was
             caused
             among
             the
             people
             at
             Sauls
             so
             sudden
             prophecying
             ,
             
             that
             it
             became
             a
             
               proverb
               ,
               Is
               Saul
               also
               among
               the
               Prophets
               ?
            
             which
             had
             not
             given
             the
             least
             foundation
             for
             an
             adage
             for
             a
             strange
             and
             
               unwonted
               thing
            
             ,
             unless
             the
             most
             common
             appearances
             of
             the
             spirit
             of
             Prophecie
             had
             been
             among
             those
             who
             were
             trained
             up
             in
             order
             to
             it
             .
             Thus
             I
             suppose
             we
             have
             fully
             cleared
             the
             first
             reason
             why
             there
             was
             no
             necessity
             for
             the
             
               ordinary
               Prophets
            
             ,
             whose
             chief
             office
             was
             instruction
             of
             the
             people
             ,
             to
             prove
             their
             commission
             by
             miracles
             ,
             because
             God
             had
             promised
             a
             succession
             of
             Prophets
             by
             Moses
             ,
             and
             these
             were
             brought
             up
             ordinarily
             to
             that
             end
             among
             them
             ;
             so
             that
             all
             prejudices
             were
             sufficiently
             removed
             from
             their
             persons
             without
             any
             such
             
               extraordinary
               power
            
             as
             that
             of
             miracles
             .
          
        
         
           
           
             CHAP.
             V.
             The
             tryal
             of
             Prophetical
             Doctrine
             .
          
           
             
               
                 Rules
                 of
                 trying
                 Prophets
                 established
                 in
                 the
                 Law
                 of
              
               Moses
               .
               
                 The
                 punishment
                 of
                 pretenders
                 .
                 The
                 several
                 sorts
                 of
                 false
                 Prophets
                 .
                 The
                 case
                 of
                 the
                 Prophet
                 at
              
               Bethel
               
                 discussed
                 .
                 The
                 try●l
                 of
                 false
                 Prophets
                 belonging
                 to
                 the
                 great
                 Sanhedrin
                 .
                 The
                 particular
                 rules
                 whereby
                 the
                 Doctrine
                 of
                 Prophets
                 was
                 judged
                 .
                 The
                 proper
                 notion
                 of
                 a
                 Prophet
                 ,
                 not
                 for●telling
                 future
                 contingencies
                 ,
                 but
                 having
                 immediate
                 Divine
                 revelation
                 .
                 Several
                 principles
                 laid
                 down
                 for
                 clearing
                 the
                 doctrine
                 of
                 the
                 Prophets
                 .
              
               1.
               
               
                 That
                 immediate
                 dictates
                 of
                 natural
                 light
                 are
                 not
                 to
                 be
                 the
                 measure
                 of
                 Divine
                 revelation
                 .
                 Several
                 grounds
                 for
                 Divine
                 revelation
                 from
                 natural
                 light
                 .
              
               2.
               
               
                 What
                 ever
                 is
                 directly
                 repugnant
                 to
                 the
                 dictates
                 of
                 nature
                 ,
                 cannot
                 be
                 of
                 Divine
                 revelation
                 .
              
               3.
               
               
                 No
                 Divine
                 revelation
                 doth
                 contradict
                 a
                 Divine
                 positive
                 Law
                 without
                 sufficient
                 evidence
                 of
                 Gods
                 intention
                 to
                 repeal
                 that
                 Law.
              
               4.
               
               
                 Divine
                 revelation
                 in
                 the
                 Prophets
                 was
                 not
                 to
                 be
                 measured
                 by
                 the
                 words
                 of
                 the
                 Law
                 ,
                 but
                 by
                 the
                 intention
                 and
                 reason
                 of
                 it
                 .
                 The
                 Prophetical
                 office
                 a
                 kind
                 of
                 Chancery
                 to
                 the
                 Law
                 of
              
               Moses
               .
            
          
           
             THE
             second
             reason
             
               why
               those
               Prophets
               whose
               main
               office
               was
               instruction
               of
               the
               people
               ,
               or
               meerly
               foretelling
               future
            
             
             
               events
               ,
               needed
               not
               to
               confirm
               their
               doctrine
               by
               mirales
               ,
            
             is
             ,
             
               because
               they
               had
               certain
               rules
               of
               tryal
               by
               their
               Law
               whereby
               to
               discern
               the
               false
               Prophets
               from
               the
               true
               .
            
             So
             that
             if
             they
             were
             deceived
             by
             them
             ,
             it
             was
             their
             own
             oscitancy
             and
             inadvertency
             which
             was
             the
             cause
             of
             it
             .
             God
             in
             that
             Law
             which
             was
             confirmed
             by
             miracles
             undoubtedly
             Divine
             ,
             had
             established
             a
             Court
             of
             tryal
             for
             
               Prophetick
               Spirits
            
             ,
             and
             given
             such
             certain
             rules
             of
             procedure
             in
             it
             ,
             that
             no
             men
             needed
             to
             be
             deceived
             unless
             they
             would
             themselves
             .
             And
             there
             was
             a
             greater
             necessity
             of
             such
             a
             certain
             way
             of
             tryal
             among
             them
             ,
             because
             it
             could
             not
             otherwise
             be
             expected
             but
             in
             a
             Nation
             where
             a
             
               Prophetick
               Spirit
            
             was
             so
             common
             ,
             there
             would
             be
             very
             many
             pretenders
             to
             it
             ,
             who
             might
             much
             
             endanger
             the
             faith
             of
             the
             people
             unless
             there
             were
             some
             certain
             way
             to
             find
             them
             out
             .
             And
             the
             more
             effectually
             to
             deterre
             men
             either
             from
             counterfeiting
             a
             
               Prophetick
               Spirit
            
             ,
             or
             from
             heark●ning
             to
             such
             as
             
               did
               ,
               God
            
             appointed
             a
             
               severe
               punishment
            
             for
             every
             such
             
               pretender
               ,
               viz.
            
             upon
             
               legal
               conviction
            
             that
             he
             be
             punished
             with
             death
             .
             Deut.
             18.
             20.
             
             
               But
               the
               Prophet
               which
               shall
               presume
               to
               speak
               a
               word
               in
               my
               name
               which
               I
               have
               not
               commanded
               him
               to
               speak
               ,
               or
               that
               shall
               speak
               in
               the
               name
               of
               other
               Gods
               ,
               shall
               surely
               dye
               .
            
             The
             Iews
             generally
             understand
             this
             of
             strangling
             ,
             as
             they
             do
             alwayes
             in
             the
             Law
             ,
             when
             the
             particular
             manner
             of
             death
             is
             not
             expressed
             .
             And
             therein
             a
             
               salse
               Prophet
            
             and
             a
             seducer
             were
             distinguished
             each
             from
             other
             ,
             that
             a
             meer
             seducer
             was
             to
             be
             stoned
             to
             death
             under
             sufficient
             testimony
             ,
             Deut.
             13.
             6
             ,
             10.
             
             But
             the
             
               false
               Prophet
            
             is
             there
             said
             in
             general
             only
             to
             be
             put
             to
             death
             ,
             
             Deut.
             13.
             1
             ,
             5.
             
             The
             main
             difference
             between
             the
             seducer
             and
             
               false
               Prophet
            
             was
             ,
             that
             the
             seducer
             sought
             by
             
               cunning
               perswasions
            
             and
             plausible
             arguments
             to
             draw
             them
             off
             from
             the
             worship
             of
             the
             
               true
               God
            
             ;
             but
             the
             
               false
               Prophet
            
             alwayes
             
               pretended
               Divine
               revelation
            
             for
             what
             he
             perswaded
             them
             to
             ,
             whether
             he
             gave
             out
             that
             he
             had
             that
             revelation
             from
             the
             true
             God
             ,
             or
             from
             Idols
             and
             
               false
               Gods.
            
             So
             that
             the
             meer
             pretence
             to
             
               Divine
               revelation
            
             was
             that
             which
             God
             would
             have
             punished
             with
             so
             great
             severity
             .
          
           
             The
             Iews
             tell
             us
             of
             three
             sorts
             of
             Prophets
             who
             were
             to
             be
             punished
             with
             death
             by
             men
             ,
             and
             three
             other
             sorts
             who
             
             were
             reserved
             to
             divine
             punishment
             :
             Of
             the
             first
             rank
             were
             these
             .
             1.
             
             
               He
               that
               prophecyed
               that
               which
               he
               had
               not
               heard
               ,
            
             
             and
             for
             this
             they
             instance
             in
             Zedekiah
             the
             son
             of
             Chenaanah
             ,
             who
             made
             him
             horns
             of
             iron
             and
             said
             ,
             
               Thus
               saith
               the
               Lord
            
             ,
             this
             was
             the
             lying
             Prophet
             .
             2.
             
             
               He
               that
               speaks
               that
               which
               was
               revealed
               not
               to
               him
               but
               to
               another
               ,
            
             and
             for
             this
             they
             
             instance
             in
             Hananiah
             the
             son
             of
             Azur
             ,
             (
             but
             how
             truly
             I
             shall
             not
             determine
             )
             this
             was
             the
             
               Plagiary
               Prophet
            
             .
             3.
             
             
               He
               that
               prophesied
               in
               the
               name
               of
               an
               Idol
               ,
            
             as
             the
             Prophets
             of
             Baal
             did
             ,
             this
             was
             the
             
               Idol
               Prophet
            
             .
             These
             three
             when
             once
             fully
             convicted
             ,
             were
             to
             be
             put
             to
             death
             .
             The
             other
             rank
             of
             those
             which
             were
             left
             to
             
               Gods
               hand
            
             consisted
             of
             these
             .
             1.
             
             
               He
               that
               stisles
               and
               smothers
               his
               own
               prophecy
               as
            
             ;
             Jonas
             did
             ,
             by
             which
             
             it
             may
             seem
             that
             when
             the
             
               Divine
               Spirit
            
             did
             overshadow
             the
             understanding
             of
             the
             Prophets
             ,
             yet
             it
             offered
             no
             violence
             to
             their
             faculties
             ,
             but
             left
             them
             to
             the
             free
             determination
             of
             their
             own
             wills
             in
             the
             execution
             of
             their
             office
             ;
             but
             this
             must
             be
             understood
             of
             a
             lower
             degree
             of
             prophecy
             ;
             for
             at
             sometimes
             their
             prophecyes
             were
             
               as
               fire
               in
               their
               bones
            
             ,
             that
             they
             
             were
             never
             at
             any
             rest
             till
             they
             had
             discharged
             their
             office
             .
             But
             withall
             by
             the
             example
             of
             Ionas
             ,
             we
             see
             ,
             that
             though
             the
             Spirit
             of
             prophecy
             like
             the
             fire
             on
             the
             Altar
             could
             only
             be
             kindled
             from
             heaven
             ,
             yet
             it
             might
             be
             destroyed
             when
             it
             was
             not
             maintained
             with
             something
             to
             feed
             upon
             ;
             or
             when
             it
             met
             not
             with
             suitable
             entertainment
             from
             the
             spirits
             of
             those
             it
             fell
             upon
             ,
             it
             might
             retreat
             back
             again
             to
             heaven
             ,
             or
             at
             least
             lie
             hid
             in
             the
             embers
             till
             a
             
               new
               blast
            
             from
             the
             Spirit
             of
             God
             doth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             retrieve
             it
             into
             its
             former
             heat
             and
             activity
             .
             Thus
             it
             was
             with
             Ionas
             .
             2.
             
             The
             other
             was
             ,
             
               he
               that
               despised
               the
               words
               of
               a
               true
               Prophet
            
             ;
             of
             such
             God
             saith
             Deut.
             18.
             19.
             
             
               And
               it
               shall
               come
               to
               pass
               ,
               that
               whosoever
               shall
               not
               hearken
               to
               my
               words
               which
               he
               shall
               speak
               in
               my
               name
               ,
               I
               will
               require
               it
               of
               him
               .
            
             Which
             Maimonides
             explains
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               death
               by
               the
               hands
               of
               God
               ,
            
             which
             he
             thus
             distinguisheth
             from
             the
             Cereth
             ,
             that
             he
             makes
             the
             death
             per
             
             
               manus
               coeli
            
             to
             be
             less
             then
             the
             Cereth
             ,
             because
             this
             latter
             continued
             in
             the
             soul
             after
             death
             ,
             but
             the
             other
             was
             expiated
             by
             death
             ;
             but
             generally
             they
             interpret
             it
             of
             a
             
               sudden
               death
            
             which
             falls
             upon
             the
             person
             .
             3.
             
             The
             last
             is
             ,
             
               he
               who
               hearkens
               not
               to
               the
               words
               of
               his
               own
               Prophecy
            
             ;
             of
             which
             we
             have
             a
             most
             remarkable
             instance
             in
             Scripture
             ,
             concerning
             the
             Prophet
             whom
             God
             sent
             to
             Bethel
             (
             whom
             Tertullian
             calls
             Sameas
             ,
             the
             
               Iews
               Hedua
            
             )
             whom
             God
             destroyed
             in
             an
             unusual
             manner
             for
             not
             observing
             the
             command
             which
             God
             had
             given
             him
             ,
             
               not
               to
               eat
               bread
               nor
               drink
               water
               at
            
             Bethel
             ,
             
               nor
               turn
               again
               by
               the
               way
               he
               came
               .
            
             Neither
             was
             it
             any
             excuse
             to
             this
             Prophet
             that
             the
             old
             Prophet
             at
             
               Bethel
               told
               him
               that
               an
               Angel
               spake
               unto
               him
               by
               the
               word
               of
               the
               Lord
               that
               he
               should
               turn
               back
               .
            
             For
             ,
             1.
             
             Those
             whom
             God
             reveals
             his
             will
             unto
             ,
             he
             gives
             them
             full
             assurance
             of
             it
             ,
             in
             that
             they
             have
             a
             clear
             and
             
               distinct
               perception
            
             of
             God
             upon
             their
             own
             minds
             ;
             and
             so
             they
             have
             no
             doubt
             but
             it
             is
             the
             word
             of
             the
             Lord
             which
             comes
             
             unto
             them
             ;
             but
             this
             Prophet
             could
             have
             no
             such
             certainty
             of
             the
             
               Divine
               revelation
            
             which
             was
             made
             to
             another
             ,
             especially
             when
             it
             came
             immediately
             to
             contradict
             that
             which
             was
             so
             specially
             enjoyned
             him
             .
             2.
             
             Where
             God
             commands
             a
             Prophet
             to
             do
             any
             thing
             in
             the
             pursuit
             of
             his
             message
             ,
             there
             he
             can
             have
             no
             ground
             to
             question
             whether
             God
             should
             countermand
             it
             or
             no
             by
             another
             Prophet
             ;
             because
             that
             was
             in
             effect
             to
             thwart
             the
             whole
             design
             of
             his
             message
             .
             So
             it
             was
             in
             this
             action
             of
             the
             Prophets
             ;
             for
             God
             intended
             his
             not
             eating
             and
             drinking
             in
             Bethel
             to
             testifie
             how
             much
             he
             loathed
             and
             abominated
             that
             place
             since
             its
             being
             polluted
             with
             Idolatry
             .
             3.
             
             He
             might
             have
             just
             cause
             to
             question
             the
             integrity
             of
             the
             
               old
               Prophet
            
             ,
             both
             because
             of
             his
             living
             in
             Bethel
             ,
             and
             not
             openly
             ,
             according
             to
             his
             
               office
               ,
               reproving
            
             their
             Idolatry
             ,
             and
             that
             God
             should
             send
             him
             out
             of
             Iudea
             upon
             that
             very
             errand
             ,
             which
             would
             not
             have
             seemed
             so
             probable
             ,
             if
             there
             had
             been
             
               true
               Prophets
               resident
            
             upon
             the
             place
             .
             4.
             
             The
             thing
             he
             desired
             him
             to
             do
             was
             not
             an
             act
             of
             that
             weight
             and
             importance
             on
             which
             God
             useth
             to
             send
             his
             Word
             to
             any
             Prophets
             ,
             much
             less
             by
             one
             Prophet
             to
             contradict
             what
             he
             had
             said
             by
             another
             ,
             and
             therefore
             Tertullian
             saith
             of
             him
             ,
             
               poenam
               deserti
               jejunii
               luit
               ,
               God
            
             punished
             him
             for
             breaking
             his
             
             fast
             at
             Bethel
             ;
             and
             therefore
             that
             message
             of
             this
             Prophet
             seemed
             to
             gratifie
             more
             mans
             
               carnal
               appetite
            
             ,
             then
             usually
             the
             actions
             of
             Prophets
             did
             ,
             which
             were
             most
             times
             matters
             of
             hardship
             and
             uneasiness
             to
             the
             flesh
             .
             5.
             
             However
             all
             these
             were
             ,
             yet
             he
             yeilded
             too
             soon
             ,
             especially
             having
             so
             much
             reason
             on
             his
             side
             as
             he
             had
             ,
             being
             well
             assured
             that
             God
             had
             commanded
             him
             ,
             he
             had
             reason
             to
             see
             some
             clear
             evidence
             of
             a
             countermand
             ,
             before
             he
             altered
             his
             mind
             :
             if
             he
             had
             seen
             any
             thing
             upon
             tryal
             which
             might
             have
             staggerd
             his
             faith
             ,
             he
             ought
             to
             have
             made
             his
             immediate
             recourse
             to
             God
             by
             prayer
             for
             the
             settlement
             of
             his
             mind
             and
             removal
             of
             this
             great
             temptation
             .
             But
             so
             easily
             to
             hearken
             to
             the
             words
             of
             a
             
               lying
               Prophet
            
             ,
             which
             contradicted
             his
             own
             message
             ,
             argued
             either
             great
             unbelief
             as
             to
             his
             own
             commission
             ,
             or
             too
             great
             easiness
             and
             inadvertency
             in
             being
             drawn
             aside
             by
             the
             
               old
               Prophet
            
             .
             And
             therefore
             God
             made
             that
             
               old
               Prophet
            
             himself
             in
             the
             midst
             of
             his
             entertainment
             ,
             as
             with
             a
             
               hand
               writing
            
             
             
               against
               the
               wall
            
             to
             tell
             him
             
               he
               was
               weighed
               in
               the
               ballance
            
             and
             
               found
               too
               light
            
             ,
             and
             therefore
             his
             life
             should
             be
             taken
             from
             him
             .
             Thus
             we
             see
             how
             dangerous
             a
             thing
             it
             was
             either
             to
             counterfeit
             a
             Spirit
             of
             Prophecy
             ,
             or
             to
             hearken
             to
             those
             who
             did
             .
          
           
             It
             is
             the
             generally
             received
             opinion
             among
             the
             Iewish
             
             Doctors
             ,
             that
             the
             cognizance
             and
             tryal
             of
             
               false
               Prophets
            
             did
             peculiarly
             belong
             to
             the
             
               great
               Sanhedrin
            
             .
             And
             that
             this
             was
             one
             end
             of
             its
             institution
             .
             So
             Maimonides
             after
             he
             hath
             
             largely
             discoursed
             of
             the
             punishment
             of
             a
             seducer
             ,
             and
             speaking
             of
             that
             of
             a
             
               false
               Prophet
            
             ,
             he
             layes
             this
             down
             as
             a
             standing
             rule
             among
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               No
               false
               Prophet
               was
               to
               be
               judged
               but
               in
               the
               Court
               of
               seventy
               one
            
             ;
             which
             was
             the
             number
             of
             the
             
               great
               Sanhedrin
            
             .
             And
             there
             is
             some
             thing
             looks
             very
             like
             this
             in
             the
             proceedings
             of
             the
             people
             of
             Israel
             against
             the
             
               Prophet
               Ieremiah
            
             ;
             for
             the
             people
             ,
             the
             Priests
             and
             the
             Prophets
             ,
             they
             laid
             hold
             on
             him
             ;
             
             and
             immediately
             after
             we
             read
             that
             the
             Princes
             of
             Iudah
             (
             by
             whom
             Grotius
             understands
             the
             Senators
             of
             the
             
               great
               Sanhedrin
               )
               they
               come
               up
               from
               the
               Kings
               house
               to
               the
               house
               of
            
             
             
               the
               Lord
               ,
               and
               sat
               down
               in
               the
               entry
               of
               the
               new
               gate
               of
               the
               Lords
               house
               :
            
             (
             which
             probably
             was
             the
             place
             where
             the
             
               great
               Sanhedrin
            
             
             sat
             )
             where
             after
             a
             particular
             examination
             of
             Ieremiah
             ,
             they
             acquit
             him
             as
             a
             
               person
               not
               worthy
               to
               dye
            
             upon
             a
             counterfeiting
             Prophecy
             ,
             but
             declare
             
               that
               he
               spake
               unto
               them
               in
               the
               name
               of
               the
               Lord.
            
             And
             in
             this
             sense
             Grotius
             likewise
             understands
             what
             is
             said
             of
             Zedekiah
             concerning
             Ieremiah
             to
             the
             Princes
             of
             Iudah
             afterwards
             ,
             
               behold
               he
               is
               in
               your
               hand
               ;
               for
               the
               King
               is
               not
               he
               that
               can
               do
               ought
               against
               you
               ,
               i.
               e.
            
             saith
             
               Grotius
               ,
               in
               manibus
               Synedrii
               ,
               cujus
               est
               judicare
               de
               Propheta
               vero
               aut
               falso
               .
            
             And
             to
             this
             many
             make
             those
             words
             of
             
               our
               Saviour
            
             ,
             refer
             ,
             
               that
               it
               is
               impossible
               a
               Prophet
               should
               perish
               out
               of
            
             Jerusalem
             ,
             because
             the
             seat
             of
             the
             
               great
               Sanhedrin
            
             was
             in
             
             Ierusalem
             ;
             and
             so
             elsewhere
             
               our
               Saviour
            
             saith
             ,
             
               O
               Ierusalem
               ,
               Ierusalem
               ,
               thou
               that
               killest
               the
               Prophets
               and
               stonest
               them
            
             
             
               which
               are
               sent
               unto
               thee
            
             ;
             because
             there
             it
             was
             the
             
               true
               Prophets
            
             were
             destroyed
             as
             though
             they
             had
             been
             
               false
               ones
            
             ,
             and
             Gods
             own
             messengers
             punished
             with
             the
             death
             of
             seducers
             ,
             which
             was
             l●pidation
             .
             And
             on
             this
             very
             account
             many
             are
             
             of
             opinion
             that
             
               our
               Saviour
            
             was
             condemned
             by
             the
             Sanhedrin
             at
             Ierusalem
             ;
             which
             is
             supposed
             to
             have
             been
             assembled
             in
             the
             house
             of
             Caiaphas
             the
             
               High
               Priest
            
             ,
             when
             Christ
             was
             carried
             thither
             for
             examination
             ;
             which
             some
             think
             to
             have
             been
             at
             his
             lodgings
             in
             the
             Temple
             ,
             others
             at
             his
             Palace
             in
             the
             City
             .
             For
             we
             read
             that
             the
             
               chief
               Priests
            
             ,
             and
             the
             Elders
             ,
             and
             all
             the
             Council
             were
             met
             together
             at
             the
             
               High
               Priests
               Palace
            
             in
             order
             to
             
               our
               Saviours
            
             tryal
             .
             The
             next
             morning
             
             they
             were
             met
             early
             together
             again
             in
             order
             to
             the
             further
             scanning
             of
             this
             business
             ;
             but
             they
             seem
             not
             to
             
               examine
               Christ
            
             concerning
             a
             
               true
               spirit
            
             of
             Prophecy
             ,
             but
             concerning
             his
             being
             the
             Messias
             ,
             and
             calling
             himself
             the
             Son
             of
             God
             ,
             and
             so
             they
             would
             seem
             rather
             to
             proceed
             upon
             the
             Law
             against
             blasphemy
             ,
             
             then
             that
             against
             
               false
               Prophets
            
             .
          
           
             But
             that
             which
             was
             the
             greatest
             security
             of
             the
             people
             
             against
             the
             imposture
             of
             
               false
               Prophets
            
             ,
             was
             the
             certain
             rules
             of
             judging
             them
             which
             were
             laid
             down
             in
             the
             Law
             of
             Moses
             .
             Which
             may
             be
             comprehended
             under
             these
             
               two
               heads
            
             ,
             such
             as
             concern
             their
             doctrine
             ,
             or
             such
             as
             concern
             their
             predictions
             .
             First
             ,
             such
             as
             concerned
             the
             
               Prophets
               doctrine
            
             ,
             which
             should
             especially
             be
             looked
             after
             because
             the
             
               main
               office
            
             of
             a
             Prophet
             was
             to
             be
             
               interpres
               &
               internuncius
               divinae
               voluntatis
            
             ,
             to
             be
             
               a
               revealer
               of
               Gods
               will
               to
               men
               .
            
             For
             the
             
               primary
               notion
            
             of
             a
             Prophet
             doth
             not
             lie
             in
             foretelling
             
               future
               events
            
             ,
             but
             in
             declaring
             and
             interpreting
             to
             the
             world
             the
             
               mind
               of
               God
            
             which
             he
             receives
             by
             
               immediate
               revelation
            
             from
             himself
             .
             So
             that
             the
             receiving
             what
             he
             makes
             known
             by
             
               immediate
               revelation
            
             ,
             is
             that
             which
             
               formally
               constitutes
            
             a
             Prophet
             ,
             but
             it
             is
             wholly
             extrinsecal
             and
             accidental
             what
             time
             his
             Prophecy
             respects
             ,
             whether
             past
             ,
             present
             ,
             or
             to
             come
             ;
             but
             because
             
               future
               contingencies
            
             are
             the
             furthest
             out
             of
             the
             reach
             of
             
               humane
               understanding
            
             ,
             therefore
             the
             predictions
             of
             such
             have
             been
             chiefly
             looked
             on
             as
             the
             chief
             note
             and
             character
             of
             a
             Prophet
             ,
             as
             being
             apprehended
             to
             be
             the
             
               strongest
               evidence
            
             of
             
               Divine
               revelation
            
             .
             And
             from
             hence
             it
             is
             in
             Scripture
             that
             the
             Patriarchs
             as
             Abraham
             and
             others
             are
             called
             Prophets
             ,
             not
             because
             of
             any
             predictions
             uttered
             by
             them
             ,
             but
             because
             of
             the
             frequency
             
             of
             
               immediate
               Divine
               revelation
            
             ;
             among
             them
             .
             And
             hence
             likewise
             those
             in
             the
             
               New
               Testament
            
             who
             expounded
             
             the
             Scriptures
             ,
             by
             
               immediate
               inspiration
            
             ,
             are
             called
             Prophets
             ,
             and
             this
             was
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             spoken
             of
             by
             the
             Apostle
             ,
             the
             
             exposition
             of
             the
             
               hidden
               mysteries
            
             of
             the
             
               Old
               Testament
            
             by
             an
             
               immediate
               inspiration
            
             .
             And
             there
             is
             no
             word
             in
             the
             Hebrew
             for
             a
             Prophet
             ,
             which
             may
             not
             
               equally
               respect
            
             all
             differences
             of
             time
             ,
             but
             every
             one
             doth
             import
             
               immediate
               inspiration
            
             ,
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             properly
             is
             one
             
               qui
               revelat
               abscondita
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Seer
             chiefly
             respects
             the
             
               clear
               representation
            
             of
             the
             
               intellectual
               species
            
             ,
             by
             the
             
               lumen
               propheticum
            
             to
             the
             understanding
             ,
             
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             carries
             an
             
               equal
               indifferency
            
             to
             all
             circumstances
             of
             times
             .
          
           
             This
             being
             then
             the
             chief
             notion
             of
             a
             Prophet
             ,
             whatever
             he
             
             declared
             as
             the
             mind
             and
             will
             of
             God
             ,
             must
             be
             searched
             and
             examined
             to
             see
             what
             consonancy
             it
             hath
             thereto
             .
             For
             the
             question
             which
             Moses
             supposeth
             ,
             is
             founded
             upon
             clear
             and
             evident
             reason
             ,
             
               And
               if
               thou
               shalt
               say
               in
               thine
               heart
               ,
               How
               shall
            
             
             
               we
               know
               the
               word
               which
               the
               Lord
               hath
               not
               spoken
               ?
            
             For
             it
             being
             plain
             that
             there
             may
             be
             
               false
               Prophets
            
             as
             well
             as
             true
             ,
             we
             had
             need
             of
             some
             certain
             rules
             to
             judge
             of
             what
             is
             delivered
             for
             
               divine
               revelation
            
             .
             For
             the
             clearing
             of
             which
             
               important
               question
            
             ,
             I
             lay
             down
             these
             principles
             .
          
           
             
               The
               immediate
               dictates
               of
               natural
               light
               ,
               are
               no
               sufficient
               standard
               to
               judge
               of
               divine
               revelation
               by
               .
            
             I
             mean
             not
             in
             reference
             
             to
             consonancy
             or
             repugnancy
             to
             
               natural
               light
            
             ,
             but
             in
             reference
             to
             the
             extent
             and
             latitude
             of
             
               divine
               revelation
               ,
               i.
               e.
            
             that
             
               natural
               light
            
             doth
             not
             contain
             in
             it
             whatever
             may
             be
             
               known
               of
               God
            
             or
             of
             his
             will
             ;
             and
             that
             upon
             these
             reasons
             .
             1.
             
             It
             implyes
             no
             repugnancy
             to
             any
             dictate
             of
             nature
             ,
             that
             God
             should
             reveal
             any
             thing
             more
             of
             his
             mind
             and
             will
             ,
             then
             is
             contained
             in
             the
             light
             of
             nature
             .
             2.
             
             Nature
             reacheth
             ,
             as
             to
             matters
             concerning
             religion
             ,
             no
             further
             then
             the
             obligation
             to
             duty
             ,
             but
             leaves
             the
             particular
             determination
             of
             the
             manner
             of
             obedience
             to
             
               divine
               positive
               Laws
            
             ,
             as
             is
             clear
             in
             reference
             to
             the
             
               time
               ,
               place
            
             ,
             and
             
               particular
               duties
            
             of
             worship
             .
             3.
             
             
               Nature
               owning
            
             an
             
               universal
               obligation
            
             to
             the
             will
             of
             God
             in
             whatever
             he
             shall
             command
             ,
             doth
             suppose
             a
             power
             in
             God
             to
             command
             what
             he
             pleaseth
             .
             4.
             
             
               Nature
               is
               sensible
            
             of
             its
             own
             decayes
             ,
             and
             the
             imperfection
             of
             its
             own
             light
             ,
             and
             therefore
             seems
             rather
             to
             require
             further
             illumination
             ,
             then
             to
             put
             
             any
             bar
             against
             it
             .
             5.
             
             
               Mans
               happiness
            
             being
             a
             
               free
               gift
            
             of
             God
             ,
             it
             stands
             to
             the
             
               highest
               reason
            
             that
             he
             should
             have
             the
             prescribing
             of
             the
             conditions
             which
             are
             in
             order
             to
             it
             ;
             now
             these
             conditions
             being
             the
             results
             ,
             not
             of
             
               Gods
               naeture
            
             ,
             but
             of
             his
             
               arbitrarious
               will
            
             ,
             it
             is
             impossible
             that
             
               natural
               light
            
             could
             ever
             reach
             to
             the
             full
             discovery
             of
             them
             .
             6.
             
             It
             hath
             been
             the
             
               general
               sense
            
             of
             all
             Nations
             in
             the
             world
             ,
             that
             God
             may
             reveal
             more
             of
             his
             will
             then
             nature
             can
             reach
             unto
             ;
             which
             sense
             discovers
             its
             self
             in
             two
             things
             .
             1.
             
             Praying
             to
             their
             several
             gods
             for
             direction
             .
             2.
             
             Heark●ing
             after
             pretended
             Oracles
             ,
             which
             the
             Devil
             could
             never
             have
             had
             that
             advantage
             of
             deceiving
             the
             world
             by
             ,
             had
             it
             not
             been
             for
             this
             general
             sense
             of
             mankind
             ,
             that
             there
             wanted
             some
             particular
             revelation
             from
             God
             to
             make
             men
             happy
             .
             So
             then
             this
             may
             be
             assumed
             as
             a
             principle
             ,
             that
             God
             may
             reveal
             more
             of
             his
             mind
             and
             will
             to
             mankind
             ,
             then
             he
             hath
             done
             by
             the
             dictates
             of
             meer
             
               natural
               light
            
             and
             reason
             .
          
           
             
               Whatever
               speaks
               a
               direct
               repugnancy
               to
               any
               of
               the
               fundamental
               dictates
               of
               nature
               ,
               cannot
               be
               of
               divine
               revelation
               .
            
             
             For
             those
             being
             sounded
             ,
             not
             upon
             any
             positive
             or
             
               arbitrary
               will
            
             ,
             but
             upon
             those
             
               inward
               impressions
            
             which
             are
             derived
             from
             the
             
               divine
               nature
            
             its
             self
             ,
             it
             cannot
             in
             reason
             be
             supposed
             that
             God
             should
             commission
             any
             to
             enervate
             his
             own
             
               fundamental
               Law
            
             ;
             and
             so
             by
             one
             will
             to
             contradict
             
               another
               .
               Placitum
               Regis
            
             must
             never
             stand
             against
             the
             
               Placita
               Coronae
            
             ;
             Those
             things
             which
             depend
             upon
             fundamental
             and
             
               established
               Laws
            
             ,
             hold
             good
             against
             any
             
               positive
               sentence
            
             or
             declaration
             of
             a
             
               Princes
               will
            
             ;
             Because
             he
             is
             supposed
             to
             have
             bound
             up
             himself
             by
             the
             established
             Laws
             ;
             and
             therefore
             any
             thing
             else
             which
             comes
             from
             him
             ,
             contrary
             to
             them
             ,
             is
             supposed
             not
             to
             be
             the
             Will
             of
             the
             Prince
             ,
             but
             of
             the
             
               persons
               perswading
            
             him
             to
             it
             .
             But
             this
             now
             cannot
             be
             supposed
             in
             God
             ,
             that
             he
             should
             be
             any
             wayes
             drawn
             to
             cassate
             the
             obligation
             of
             what
             is
             imprinted
             upon
             the
             souls
             of
             men
             as
             his
             own
             Law.
             But
             yet
             we
             must
             distinguish
             between
             nulling
             the
             
               general
               obligation
            
             ,
             and
             altering
             the
             particular
             nature
             of
             any
             thing
             which
             depends
             upon
             that
             
               general
               Law
            
             ;
             the
             first
             in
             any
             case
             is
             impossible
             ,
             that
             any
             
               divine
               revelation
            
             should
             make
             it
             not
             to
             be
             mans
             duty
             to
             obey
             his
             maker
             ,
             or
             not
             to
             be
             a
             sin
             to
             commit
             
             murder
             ,
             to
             lye
             ,
             or
             to
             steal
             from
             another
             ;
             but
             there
             may
             come
             a
             
               particular
               revelation
            
             from
             God
             to
             alter
             the
             respects
             and
             nature
             of
             such
             things
             as
             do
             immediately
             depend
             upon
             his
             
               own
               dominion
            
             ;
             as
             the
             lives
             of
             persons
             and
             the
             properties
             of
             things
             are
             ,
             and
             thus
             God
             did
             reveal
             to
             Abraham
             that
             he
             should
             go
             and
             sacrifice
             his
             son
             ,
             which
             had
             been
             no
             murder
             when
             done
             upon
             
               Gods
               immediate
               command
            
             ,
             and
             for
             a
             sacrifice
             to
             himself
             ;
             and
             therefore
             would
             have
             been
             acceptable
             as
             a
             testimony
             of
             entire
             obedience
             (
             which
             God
             did
             accept
             without
             the
             act
             )
             and
             so
             the
             Israelites
             taking
             the
             
               Aegyptians
               Iewels
            
             ,
             and
             dispossessing
             the
             Canaanites
             ,
             did
             depend
             upon
             Gods
             immediate
             disposal
             of
             these
             things
             to
             them
             ;
             which
             otherwise
             had
             been
             a
             sin
             in
             them
             ;
             and
             no
             doubt
             was
             so
             to
             any
             that
             were
             unsatisfied
             whether
             God
             had
             immediately
             commanded
             it
             or
             no.
             Or
             from
             hence
             to
             infer
             any
             
               general
               rule
            
             ,
             is
             no
             doubt
             a
             breach
             of
             
               divine
               commands
            
             ,
             and
             contrary
             to
             his
             nature
             and
             will.
             
          
           
             
               Where
               God
               hath
               established
               a
               positive
               Law
               ,
               prescribing
               a
               form
               and
               manner
               wherein
               he
               will
               be
               worshipped
               ,
               it
               is
               sufficient
            
             
             
               evidence
               of
               a
               false
               Prophet
               ,
               to
               go
               about
               to
               null
               the
               obligation
               of
               that
               Law
               ;
               unless
               there
               be
               as
               great
               evidences
               given
               ,
               that
               God
               did
               intend
               the
               establishing
               a
               new
               Law
               by
               that
               person
               ,
               as
               he
               did
               at
               first
               the
               institution
               of
               the
               old
               by
               the
               hand
               of
            
             Moses
             .
             This
             latter
             clause
             is
             inserted
             ,
             to
             shew
             that
             the
             succeeding
             of
             the
             doctrine
             of
             Christ
             into
             the
             place
             of
             the
             Law
             of
             Moses
             ,
             doth
             not
             bear
             any
             repugnancy
             to
             the
             Hypothesis
             laid
             down
             ,
             there
             being
             greater
             evidences
             of
             Gods
             intending
             the
             abolishing
             the
             
               ceremonial
               Law
            
             by
             the
             Gospel
             of
             Christ
             ,
             then
             there
             were
             of
             the
             establishment
             of
             it
             by
             Moses
             .
             But
             of
             those
             afterwards
             .
             I
             now
             only
             speak
             of
             such
             as
             upon
             the
             meer
             pretence
             of
             
               divine
               revelation
            
             ,
             should
             destroy
             any
             precept
             of
             an
             established
             
               positive
               Law
            
             ;
             and
             this
             ,
             as
             far
             as
             we
             can
             find
             ,
             was
             the
             great
             rule
             the
             Iews
             went
             by
             ,
             if
             any
             thing
             were
             spoken
             by
             any
             Prophet
             ,
             contrary
             to
             the
             Law
             of
             Moses
             ,
             or
             tending
             to
             the
             alteration
             of
             the
             worship
             of
             God
             established
             thereby
             ,
             he
             was
             accounted
             a
             
               false
               Prophet
            
             .
             The
             modern
             Iews
             to
             justifie
             themselves
             in
             their
             own
             unbelief
             ,
             as
             to
             the
             doctrine
             of
             
               Christ
               ,
               extends
            
             this
             further
             then
             the
             Law
             doth
             ;
             for
             they
             inlarge
             it
             to
             all
             the
             precepts
             of
             the
             
               ceremonial
               Law
            
             ;
             whereas
             God
             in
             the
             
             Law
             seems
             to
             limit
             it
             to
             the
             
               Moral
               Law
            
             ,
             and
             chiefly
             insists
             on
             the
             three
             first
             precepts
             of
             the
             Decalogue
             ;
             and
             therefore
             condemns
             such
             a
             one
             as
             
               spake
               in
               the
               name
               of
               the
               Lord
               ,
               when
               he
               had
               not
               commanded
               them
               ,
               Deut.
            
             18.
             20.
             and
             such
             as
             
               endeavoured
               to
               bring
               in
               idolatry
               ,
               Deut.
            
             13.
             1
             ,
             2
             ,
             3.
             where
             though
             the
             
               false
               Prophet
            
             should
             offer
             to
             do
             signs
             and
             wonders
             before
             them
             ,
             yet
             if
             his
             intention
             were
             to
             draw
             them
             to
             
               worship
               false
               gods
            
             ,
             they
             were
             not
             to
             hearken
             unto
             him
             .
             And
             therefore
             Maimonides
             ,
             where
             he
             largely
             disputes
             about
             the
             truth
             of
             prophesies
             ,
             layes
             this
             down
             as
             a
             certain
             rule
             :
             
               Si
               Propheta
               surrexerit
            
             ,
             
             
               at
               que
               magna
               miracula
               aut
               prodigiafecerit
               &
               ad
               laboraverit
               falsitatis
               convincere
               Proph●tiam
            
             Mosis
             
               M.
               N.
               istum
               non
               audimus
               ,
               quia
               certo
               novimus
               prodigium
               praestigiis
               aut
               incant
               ationibus
               productum
               esse
               ,
            
             as
             Vorstius
             renders
             him
             .
             
               If
               a
               Prophet
               do
               never
               so
               great
            
             miracles
             ,
             
               and
               seeks
               to
               convince
            
             Moses
             
               of
               falshood
               ,
               we
               are
               not
               to
               hearken
               to
               him
               ,
               for
               we
               know
               that
               they
               are
               not
               done
               by
               the
               power
               of
               God
               ,
               but
               by
               the
               illusions
               of
               the
               Devil
               .
            
             And
             elsewhere
             he
             tells
             us
             ,
             that
             if
             any
             one
             pretends
             
             to
             prophecy
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               the
               name
               of
               Idols
               they
               must
               not
               so
               much
               as
               dispute
               with
               him
               ,
               nor
               answer
               him
               ,
               nor
               desire
               any
               signs
               or
               miracles
               from
               him
               ;
               and
               if
               of
               himself
               he
               shews
               any
               ,
               we
               are
               not
               to
               regard
               or
               mind
               them
               ;
               for
               ,
            
             saith
             he
             ,
             
               whoever
               doth
               but
               doubt
               in
               his
               mind
               concerning
               them
               ,
               he
               breaks
               that
               command
               ,
               and
               thou
               shalt
               not
               hearken
               to
               the
               words
               of
               that
               Prophet
               .
            
             So
             
             that
             the
             doctrine
             once
             established
             ,
             ought
             to
             be
             our
             most
             certain
             rule
             ,
             according
             to
             which
             we
             must
             judge
             of
             all
             pretenders
             to
             miracles
             ;
             if
             their
             design
             be
             to
             draw
             men
             off
             from
             Gods
             Word
             ,
             we
             are
             not
             to
             hearken
             to
             what
             they
             either
             say
             or
             do
             .
          
           
             
               The
               doctrine
               of
               those
               Prophets
               who
               seek
               not
               to
               introduce
               Idolatry
               ,
               must
               not
               be
               measured
               by
               a
               strict
               conformity
               to
               the
               words
            
             
             of
             Moses
             
               his
               Law
               ,
               but
               to
               the
               main
               reason
               and
               intention
               of
               it
               .
            
             The
             great
             reason
             of
             this
             is
             ,
             because
             God
             did
             not
             intend
             the
             Iews
             should
             alwayes
             rest
             in
             the
             Paedagogy
             of
             the
             
               Ceremonial
               Law
            
             ,
             but
             sent
             them
             Prophets
             to
             train
             them
             up
             by
             degrees
             ,
             and
             to
             fit
             them
             for
             a
             state
             of
             greater
             perfection
             ;
             and
             therefore
             it
             would
             be
             very
             unreasonable
             to
             judge
             whether
             they
             were
             
               true
               Prophets
            
             or
             no
             exactly
             by
             that
             ,
             which
             they
             came
             gradually
             to
             wean
             them
             from
             ;
             which
             were
             all
             one
             ,
             as
             to
             try
             
             one
             whether
             he
             were
             grown
             a
             man
             or
             no
             ,
             by
             the
             
               swadling
               clouts
            
             he
             wore
             when
             he
             was
             a
             
               child
               .
               God
            
             tempered
             the
             
               Ceremonial
               Law
            
             much
             according
             to
             the
             condition
             and
             capacity
             of
             the
             persons
             it
             was
             prescribed
             to
             ,
             and
             therefore
             the
             sanctions
             of
             it
             did
             immediately
             respect
             their
             temporary
             concerns
             ;
             but
             we
             are
             not
             to
             think
             the
             end
             of
             that
             dispensation
             was
             to
             be
             meerly
             a
             Covenant
             for
             the
             Land
             of
             Promise
             ,
             but
             as
             the
             Cherubims
             in
             the
             Temple
             did
             alwayes
             look
             towards
             the
             Mercy-seat
             ,
             so
             did
             this
             whole
             Oeconomy
             look
             towards
             the
             coming
             of
             the
             Messias
             .
             But
             it
             was
             with
             the
             generality
             of
             the
             Iews
             ,
             as
             it
             is
             with
             
               Ignorant
               people
            
             ,
             who
             looking
             up
             to
             the
             heavens
             ,
             cannot
             fancy
             the
             stars
             to
             be
             any
             bigger
             then
             they
             seem
             to
             them
             ;
             but
             Astronomers
             by
             the
             help
             of
             their
             
               Optick
               tubes
            
             and
             Telescopes
             ,
             do
             easily
             discern
             the
             just
             magnitude
             of
             them
             ;
             so
             the
             Iews
             ordinarily
             thought
             there
             was
             no
             more
             in
             those
             types
             and
             shadows
             ,
             then
             was
             
               visibly
               represented
            
             to
             them
             ,
             but
             such
             as
             had
             the
             help
             of
             the
             
               Divine
               Spirit
            
             (
             the
             best
             Telescope
             to
             discern
             the
             day-star
             from
             on
             high
             with
             )
             could
             easily
             look
             through
             those
             prospectives
             ,
             into
             the
             most
             glorious
             mysteries
             of
             the
             Gospel
             of
             
               Iesus
               Christ.
            
             These
             types
             being
             like
             
               triang●lar
               Prismes
            
             ,
             that
             must
             be
             set
             in
             a
             due
             light
             and
             posture
             ,
             before
             they
             can
             represent
             that
             great
             variety
             of
             
               spiritual
               mysteries
            
             which
             was
             contained
             in
             them
             .
             Now
             the
             great
             office
             of
             the
             Prophets
             was
             to
             administer
             
               this
               light
            
             to
             the
             people
             ,
             and
             to
             direct
             them
             in
             those
             
               excellent
               pieces
            
             of
             Perspective
             ,
             wherein
             by
             the
             help
             of
             a
             
               Prophetick
               glass
            
             they
             might
             see
             the
             Son
             of
             God
             fully
             represented
             to
             their
             view
             .
             Besides
             this
             ,
             the
             Prophetical
             office
             was
             a
             kind
             of
             Chancery
             to
             the
             
               Mosaick
               Law
            
             ,
             wherein
             the
             Prophets
             did
             interpret
             the
             Pandects
             of
             the
             
               Law
               ex
               aequo
               &
               bono
            
             ,
             and
             frequently
             shewed
             in
             what
             
               cases
               God
            
             did
             dispence
             with
             the
             outward
             letter
             of
             it
             ,
             to
             exalt
             the
             more
             the
             
               inward
               sense
            
             and
             reason
             of
             it
             .
             Hence
             the
             Prophets
             seem
             many
             times
             to
             speak
             contemptibly
             of
             the
             outward
             prescribed
             
             Cer●monies
             ,
             when
             their
             intent
             is
             not
             to
             condemn
             the
             observation
             of
             them
             ,
             but
             to
             tell
             the
             people
             there
             were
             greater
             things
             which
             God
             looked
             at
             ,
             then
             the
             outward
             observation
             of
             some
             Ceremonial
             precepts
             ,
             and
             that
             God
             would
             never
             accept
             of
             that
             by
             way
             of
             commutation
             ,
             for
             real
             and
             
               internal
               goodness
            
             .
             Hence
             the
             Prophets
             by
             their
             own
             practice
             ,
             did
             frequently
             shew
             
             that
             the
             Law
             of
             Moses
             did
             not
             so
             
               indispensably
               oblige
               men
            
             ,
             but
             that
             God
             would
             accept
             of
             those
             actions
             ,
             which
             were
             performed
             without
             the
             regularity
             required
             by
             the
             Law
             of
             Moses
             ;
             and
             thus
             he
             did
             of
             sacrificing
             upon
             
               high
               places
            
             ,
             not
             only
             before
             the
             building
             of
             the
             Temple
             ,
             but
             sometimes
             after
             ,
             as
             he
             accepted
             of
             the
             sacrifice
             of
             Elijah
             on
             Mount
             Carmel
             ,
             
             even
             when
             
               high
               places
            
             were
             for
             bidden
             .
             Which
             the
             Iews
             are
             become
             so
             sensible
             of
             ,
             that
             they
             grant
             that
             a
             
               true
               Prophet
            
             may
             sometimes
             command
             something
             to
             be
             done
             in
             violation
             of
             the
             Law
             of
             Moses
             ,
             so
             he
             doth
             not
             draw
             people
             to
             Idolatry
             ,
             
             nor
             destroy
             the
             obligation
             of
             Moses
             his
             Law.
             But
             this
             they
             restrain
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             something
             done
             in
             
               case
               of
               necessity
            
             ,
             and
             that
             it
             should
             not
             pass
             into
             a
             precedent
             or
             a
             
               perpetual
               Law
            
             ;
             and
             therefore
             their
             rule
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               The
               Prophet
               was
               to
               be
               hearkened
               to
               in
               every
               thing
               he
               commanded
               in
               a
               case
               of
               necessity
               .
            
             But
             by
             this
             it
             is
             clear
             that
             the
             Prophets
             were
             not
             to
             be
             tryed
             by
             the
             letter
             of
             the
             Law
             of
             Moses
             ,
             but
             by
             the
             end
             and
             the
             reason
             of
             it
             .
             Thus
             much
             I
             suppose
             will
             make
             it
             clear
             what
             rules
             the
             people
             had
             to
             try
             the
             
               Prophets
               doctrine
            
             by
             ,
             without
             miracles
             .
          
        
         
           
           
             CHAP.
             VI.
             The
             tryal
             of
             Prophetical
             Predictions
             and
             Miracles
             .
          
           
             
               
                 The
                 great
                 difficulty
                 of
                 the
                 trying
                 the
                 truth
                 of
                 Prophetical
                 predictions
                 from
              
               Jerem.
               18.
               7
               ,
               8
               ,
               &c.
               
               
                 Some
                 general
              
               Hypo●heses
               
                 premised
                 for
                 the
                 clearing
                 of
                 it
                 .
                 The
                 first
                 concerns
                 the
                 grounds
                 why
                 predictions
                 are
                 accounted
                 an
                 evidence
                 of
                 divine
                 revelation
                 .
                 Three
                 Consectaries
                 drawn
                 thence
                 .
                 The
                 second
                 ,
                 the
                 manner
                 of
                 Gods
                 revelation
                 of
                 his
                 will
                 to
                 the
                 minds
                 of
                 the
                 Prophets
                 .
                 Of
                 the
                 several
                 degrees
                 of
                 prophecy
                 .
                 The
                 third
                 is
                 ,
                 that
                 God
                 did
                 not
                 alwayes
                 reveal
                 the
                 internal
                 purposes
                 of
                 his
                 will
                 unto
                 the
                 true
                 Prophets
                 .
                 The
                 grand
                 question
                 propounded
                 ●ow
                 it
                 may
                 be
                 known
                 when
                 predictions
                 express
                 Gods
                 decrees
                 ,
                 and
                 when
                 only
                 the
                 series
                 of
                 causes
                 .
                 For
                 the
                 first
                 ,
                 several
                 rules
                 laid
                 down
                 .
              
               1.
               
               
                 When
                 the
                 prediction
                 is
                 confirmed
                 by
                 ●
                 present
                 miracle
                 .
              
               2.
               
               
                 When
                 the
                 things
                 foretold
                 exceed
                 the
                 probability
                 of
                 second
                 causes
                 .
              
               3.
               
               
                 When
                 confirmed
                 by
                 Gods
                 oath
              
               .
               4.
               
               
                 When
                 the
                 blessings
                 fore-told
                 are
                 purely
                 spiritual
                 .
                 Three
                 rules
                 for
                 interpreting
                 the
                 prophecyes
                 which
                 respect
                 the
                 state
                 of
                 things
                 under
                 the
                 Gospel
                 .
              
               5.
               
               
                 When
                 all
                 circumstances
                 are
                 foretold
              
               .
               6.
               
               
                 When
                 many
                 Prophets
                 in
                 several
                 ages
                 agree
                 in
                 the
                 same
                 predictions
                 .
                 Predictions
                 do
                 not
                 express
                 Gods
                 unalterable
                 purposes
                 ,
                 when
                 they
                 only
                 contain
                 comminations
                 of
                 judgements
                 ,
                 or
                 are
                 predictions
                 of
                 temporal
                 blessings
                 .
                 The
                 case
                 of
                 the
                 Ninivites
                 ,
              
               Hezekiah
               
                 and
                 others
                 opened
                 .
                 Of
                 repentance
                 in
                 God
                 ,
                 what
                 it
                 implyes
                 .
                 The
                 Iewish
                 objections
                 about
                 predictions
                 of
                 temporal
                 blessings
                 answered
                 .
                 In
                 what
                 cases
                 miracles
                 were
                 expected
                 from
                 the
                 Prophets
                 ,
                 when
                 they
                 were
                 to
                 confirm
                 the
                 truth
                 of
                 their
                 religion
                 .
                 Instanced
                 in
                 the
                 Prophet
                 at
              
               Bethel
               ,
               Elijah
               ,
               Elishah
               ,
               
                 and
                 of
              
               Moses
               
                 himself
                 ;
                 Whose
                 divine
                 authority
                 that
                 it
                 was
                 proved
                 by
                 miracles
                 ,
                 is
                 demonstrated
                 against
                 the
                 modern
                 Iews
                 ,
                 and
                 their
                 pretences
                 answered
                 .
              
            
          
           
             THe
             next
             thing
             which
             the
             rules
             of
             tryal
             concerned
             ,
             was
             
             the
             predictions
             of
             the
             Prophets
             .
             Concerning
             which
             God
             himself
             hath
             laid
             down
             this
             
               general
               rule
               ,
               Deut.
            
             18.
             22.
             
             
             
               When
               a
               Prophet
               speaketh
               in
               the
               name
               of
               the
               Lord
               ,
               if
               the
               thing
               follow
               not
               ,
               nor
               come
               to
               pass
               ,
               that
               is
               the
               thing
               which
               the
               Lord
               hath
               not
               spoken
               ,
               but
               the
               Prophet
               hath
               spoken
               it
               presumptuously
               ;
               thou
               shalt
               not
               be
               afraid
               of
               him
               .
               Grotius
            
             understands
             this
             place
             of
             the
             Prophets
             telling
             the
             people
             he
             would
             do
             some
             miracles
             to
             confirm
             his
             doctrine
             ,
             but
             ,
             saith
             he
             ,
             if
             those
             miracles
             were
             not
             done
             as
             he
             said
             ,
             it
             was
             an
             evident
             demonstration
             of
             a
             
               false
               Prophet
            
             .
             It
             is
             certain
             it
             was
             so
             ;
             for
             then
             his
             own
             mouth
             told
             him
             he
             was
             a
             
               lying
               Prophet
            
             ;
             but
             these
             words
             seem
             to
             referr
             rather
             to
             something
             future
             then
             present
             ,
             and
             are
             therefore
             generally
             understood
             concerning
             the
             truth
             of
             predictions
             ;
             which
             was
             a
             matter
             of
             very
             
               difficult
               tryal
            
             ,
             in
             regard
             of
             the
             goodness
             or
             the
             justice
             of
             God
             so
             frequently
             interposing
             between
             the
             prediction
             and
             the
             event
             .
             That
             place
             which
             makes
             it
             so
             difficult
             to
             discern
             the
             truth
             of
             a
             prediction
             by
             the
             event
             ,
             is
             Ierem.
             18.
             7
             ,
             8
             ,
             9
             ,
             10.
             
             
               At
               what
               instant
               I
               shall
               speak
               concerning
               a
               Nation
               ,
               and
               concerning
               a
               Kingdom
               ,
               to
               pluck
               up
               ,
               and
               to
               pull
               down
               ,
               and
               destroy
               it
               :
               If
               that
               Nation
               against
               whom
               I
               have
               pronounced
               ,
               turn
               from
               evil
               ,
               I
               will
               repent
               of
               the
               evil
               I
               had
               thought
               to
               do
               unto
               them
               ;
               And
               at
               what
               instant
               I
               shall
               speak
               concerning
               a
               Nation
               ,
               and
               concerning
               a
               Kingdom
               ,
               to
               build
               and
               to
               plant
               it
               ;
               if
               it
               do
               evil
               in
               my
               sight
               ,
               that
               it
               obey
               not
               my
               voice
               ,
               then
               will
               I
               repent
               of
               the
               good
               wherewith
               I
               said
               I
               would
               benefit
               them
               .
            
             By
             which
             place
             it
             seems
             clear
             ,
             that
             even
             after
             the
             predictions
             of
             
               Prophets
               ,
               God
            
             doth
             reserve
             a
             liberty
             to
             himself
             ,
             either
             to
             repent
             of
             the
             evil
             or
             the
             good
             that
             was
             foretold
             concerning
             any
             people
             ;
             how
             then
             can
             the
             fidelity
             of
             a
             Prophet
             be
             discovered
             by
             the
             event
             ,
             when
             God
             may
             alter
             the
             event
             ,
             and
             yet
             the
             Prophet
             be
             a
             
               true
               Prophet
            
             ?
             This
             being
             a
             case
             very
             intricate
             and
             obscure
             ,
             will
             call
             for
             the
             more
             diligence
             in
             the
             unfolding
             of
             it
             :
             In
             order
             to
             which
             ,
             we
             shall
             first
             premise
             some
             general
             Hypotheses
             ,
             and
             then
             come
             to
             the
             particular
             resolution
             of
             it
             .
             The
             general
             Hypotheses
             will
             be
             concerning
             the
             way
             and
             method
             of
             
               Gods
               revealing
               future
               contingencies
            
             to
             the
             Prophets
             ,
             without
             which
             it
             will
             be
             impossible
             to
             resolve
             the
             
               particular
               emergent
               cases
            
             concerning
             predictions
             .
          
           
             
               The
               prediction
               of
               future
               events
               is
               no
               further
               an
               argument
               of
               Prophetick
               spirit
               ,
               then
               as
               the
               fore-knowledge
               of
               those
               things
            
             
             
             
               is
               supposed
               to
               be
               out
               of
               the
               reach
               of
               any
               created
               understanding
               .
            
             And
             therefore
             God
             challengeth
             this
             to
             himself
             in
             Scripture
             ,
             as
             a
             peculiar
             prerogative
             of
             his
             
               own
               ,
               to
               declare
               the
               things
               that
               are
               to
               come
               ,
            
             and
             thereby
             manifests
             the
             Idols
             of
             the
             Gentiles
             to
             be
             no
             
               Gods
               ,
               because
               they
               could
               not
               shew
               to
               their
               worshippers
               the
               things
               to
               come
               ,
            
             Isaiah
             .
             44.
             6
             ,
             7.
             
             From
             this
             hypothesis
             these
             two
             Consectaries
             follow
             .
          
           
             1.
             
             
               That
               the
               events
               which
               are
               foretold
               ,
               must
               be
               such
               as
               do
               exceed
               the
               reach
               of
               any
               created
               intellect
            
             ;
             for
             otherwise
             it
             could
             be
             no
             evidence
             of
             a
             Spirit
             of
             
               true
               Prophecy
            
             ;
             so
             that
             the
             foretelling
             of
             such
             events
             as
             depend
             upon
             a
             series
             of
             
               natural
               causes
            
             ,
             or
             such
             as
             though
             they
             are
             out
             of
             the
             reach
             of
             
               humane
               understanding
            
             ,
             yet
             are
             not
             of
             the
             Diabolical
             ,
             or
             such
             things
             as
             fall
             out
             casually
             true
             ,
             but
             by
             no
             
               certain
               grounds
            
             of
             prediction
             ,
             can
             none
             of
             them
             be
             any
             argument
             of
             a
             Spirit
             of
             Prophecy
             .
          
           
             2.
             
             
               That
               where
               there
               were
               any
               other
               evidences
               ,
               that
               the
               Prophet
               spake
               by
               Divine
               Revelation
               ,
               there
               was
               no
               reason
               to
               wait
               the
               fulfilling
               of
               every
               particular
               Prophecy
               before
               he
               was
               believed
               as
               a
               Prophet
               .
            
             If
             so
             ,
             then
             many
             of
             Gods
             chiefest
             Prophets
             could
             not
             have
             been
             believed
             in
             their
             own
             Generations
             ;
             because
             their
             Prophecies
             did
             reach
             so
             far
             beyond
             them
             ,
             as
             Isaiahs
             concerning
             Cyrus
             ,
             the
             Prophet
             at
             Bethel
             concerning
             Iosias
             ;
             and
             all
             the
             Prophecies
             concerning
             the
             captivity
             and
             deliverance
             from
             it
             ,
             must
             not
             have
             been
             believed
             till
             fulfilled
             ,
             that
             is
             ,
             
               not
               believed
               at
               all
            
             ;
             for
             when
             Prophecies
             are
             accomplished
             ,
             they
             are
             no
             longer
             the
             objects
             of
             faith
             ,
             but
             of
             sense
             .
             Where
             then
             God
             gives
             other
             evidences
             of
             
               Divine
               inspiration
            
             ,
             the
             credit
             of
             the
             Prophet
             is
             not
             suspended
             upon
             the
             
               minute
               accomplishment
            
             of
             every
             event
             foretold
             by
             him
             .
             Now
             it
             is
             evident
             there
             may
             be
             
               particular
               Divine
               revelation
            
             of
             other
             things
             besides
             
               future
               contingencies
            
             ,
             so
             that
             if
             a
             reason
             may
             be
             given
             why
             events
             once
             foretold
             may
             not
             come
             to
             pass
             ,
             there
             can
             be
             no
             reason
             why
             the
             credit
             of
             any
             Prophecy
             should
             be
             invalidated
             on
             that
             account
             ;
             because
             every
             event
             is
             not
             exactly
             correspondent
             to
             the
             prediction
             .
             It
             is
             most
             certain
             that
             what
             ever
             comes
             under
             
               Divine
               knowledge
            
             ,
             may
             be
             
               Divinely
               revealed
            
             ;
             for
             the
             manifestation
             which
             is
             caused
             by
             any
             light
             ,
             may
             extend
             its
             self
             to
             all
             things
             to
             
             which
             that
             light
             is
             extended
             ;
             but
             that
             light
             which
             the
             Prophets
             saw
             by
             was
             a
             
               Divine
               light
            
             ,
             and
             therefore
             might
             
               equally
               extend
            
             it
             self
             to
             all
             kind
             of
             objects
             ;
             but
             because
             
               future
               contingencies
            
             are
             the
             most
             remote
             from
             
               humane
               knowledge
            
             ,
             therefore
             the
             foretelling
             of
             these
             hath
             been
             accounted
             the
             great
             evidence
             of
             a
             
               true
               Prophet
            
             ;
             but
             yet
             there
             may
             be
             a
             knowledge
             of
             other
             things
             in
             a
             lower
             degree
             then
             
               future
               contingencies
            
             which
             may
             immediately
             depend
             upon
             
               Divine
               revelation
            
             ;
             and
             these
             are
             ,
          
           
             1.
             
             
               Such
               things
               which
               cannot
               be
               known
               by
               one
               particular
               man
               ,
               but
               yet
               is
               certainly
               known
               by
               other
               men
            
             ;
             as
             the
             present
             knowledge
             of
             things
             done
             by
             persons
             at
             a
             remote
             distance
             from
             them
             :
             thus
             Elisha
             knew
             what
             Gehezi
             did
             ,
             when
             he
             
             
               followed
               N●aman
            
             ;
             and
             thus
             the
             knowledge
             of
             the
             thoughts
             of
             anothers
             heart
             depends
             upon
             
               immediate
               Divine
               revelation
            
             ,
             whereas
             every
             one
             may
             certainly
             know
             the
             thoughts
             of
             his
             own
             heart
             ;
             and
             therefore
             to
             some
             those
             things
             may
             be
             
             matters
             of
             sense
             or
             
               evident
               demenstration
            
             ,
             which
             to
             another
             may
             be
             a
             matter
             of
             
               immediate
               revelation
            
             .
          
           
             2.
             
             
               Such
               things
               as
               relate
               not
               to
               future
               contingencies
               ,
               but
               are
               matters
               of
               faith
               exceeding
               the
               reach
               of
               humane
               apprehension
            
             ;
             such
             things
             as
             may
             be
             known
             when
             revealed
             ,
             but
             could
             never
             have
             been
             
               found
               out
            
             without
             
               immediate
               revelation
            
             ;
             such
             all
             the
             mysteries
             of
             our
             religion
             are
             ,
             the
             
               mystery
               of
               the
               Trinity
               ,
               Incarnation
               ,
               Hypostatical
               union
               ,
            
             the
             death
             of
             the
             
               Son
               of
               God
            
             for
             the
             
               pardon
               of
               the
               sins
               of
               mankind
               .
            
             Now
             the
             
               immediate
               revelation
            
             of
             either
             of
             these
             
               two
               sorts
            
             of
             objects
             speaks
             as
             much
             a
             
               truly
               Prophetical
               spirit
            
             as
             the
             prediction
             of
             
               future
               contingencies
            
             .
             So
             that
             this
             must
             not
             be
             looked
             on
             as
             the
             just
             and
             
               adequate
               rule
               to
               measure
            
             a
             spirit
             of
             Prophecy
             by
             ;
             because
             the
             ground
             of
             judging
             a
             
               Prophetical
               spirit
            
             by
             that
             ,
             is
             common
             with
             other
             
               things
               without
               that
            
             ,
             seeing
             other
             objects
             are
             out
             of
             the
             reach
             of
             humane
             understanding
             as
             well
             as
             
               future
               events
            
             ,
             and
             therefore
             the
             discovery
             of
             them
             must
             immediately
             flow
             from
             
               Divine
               revelation
            
             .
          
           
             3.
             
             
               The
               revelation
               of
               future
               events
               to
               the
               understanding
               of
               a
               Prophet
               ,
               is
               never
               the
               less
               immediate
               ,
               although
               the
               event
               may
               not
               be
               correspondent
               to
               the
               prediction
               .
            
             So
             that
             if
             it
             be
             manifest
             that
             God
             immediately
             reveal
             such
             
               future
               contingencies
            
             to
             
             a
             Prophet
             ,
             he
             would
             be
             nevertheless
             a
             
               true
               Prophet
            
             whether
             those
             predictions
             took
             effect
             or
             no.
             For
             a
             
               true
               Prophet
            
             is
             known
             by
             the
             truth
             of
             
               Divine
               revelation
            
             to
             the
             person
             of
             the
             Prophet
             ,
             and
             not
             by
             the
             success
             of
             the
             thing
             ,
             which
             as
             is
             laid
             down
             in
             the
             hypothesis
             ,
             is
             no
             further
             an
             evidence
             of
             a
             
               true
               Prophet
            
             then
             as
             it
             is
             an
             
               argument
               a
               posteriori
            
             to
             prove
             
               Divine
               revelation
            
             by
             .
             If
             then
             the
             alteration
             of
             events
             after
             predictions
             be
             reconcileable
             with
             the
             truth
             and
             faithfulness
             of
             God
             ,
             there
             is
             no
             question
             but
             it
             is
             with
             the
             truth
             of
             a
             
               Prophetical
               spirit
            
             ,
             the
             formality
             of
             which
             lies
             in
             
               immediate
               revelation
            
             .
          
           
             
               The
               Prophets
               could
               not
               declare
               any
               thing
               more
               to
               the
               people
            
             
             
               then
               was
               immediately
               revealed
               unto
               themselves
            
             ;
             What
             was
             presently
             revealed
             ,
             so
             much
             they
             knew
             and
             no
             more
             ,
             because
             the
             spirit
             of
             Prophecy
             came
             upon
             them
             
               per
               modum
               impressionis
               transeuntis
            
             ,
             as
             the
             Schools
             speak
             ,
             and
             not
             
               per
               modum
               habitus
            
             ;
             the
             
               lumen
               propheticum
            
             was
             in
             them
             not
             as
             
               lumen
               in
               corpore
               lucido
            
             ,
             but
             as
             
               lumen
               in
               aëre
            
             ,
             and
             therefore
             the
             light
             of
             revelation
             in
             their
             spirits
             depended
             upon
             the
             immediate
             irradiations
             of
             the
             
               Divine
               Spirit
            
             .
             The
             Prophets
             had
             not
             alwayes
             a
             power
             to
             Prophecy
             when
             they
             would
             themselves
             ;
             and
             thence
             it
             is
             said
             when
             they
             Prophesied
             that
             the
             
               Word
               of
               the
               Lord
               came
               unto
               them
               .
            
             And
             therefore
             the
             Schools
             determine
             that
             a
             Prophet
             upon
             an
             
               immediate
               revelation
            
             did
             not
             know
             
               omnia
               prophetabilia
            
             (
             as
             they
             speak
             in
             their
             barbarous
             language
             )
             
               all
               things
            
             which
             
               God
               might
               reveal
            
             ;
             the
             reason
             whereof
             Aquinas
             thus
             gives
             ;
             
               the
               ground
            
             saith
             he
             ,
             
               of
               the
               connexion
               of
               diverse
               objects
               together
               is
               some
               common
               tie
               or
               principle
               which
            
             
             
               joynes
               them
               together
               ;
               as
               charity
               or
               prudence
               is
               in
               moral
               vertues
               ,
               and
               the
               right
               understanding
               of
               the
               principles
               of
               a
               science
               ,
               is
               the
               ground
               why
               all
               things
               belonging
               to
               that
               science
               are
               understood
               ;
               but
               now
               in
               Divine
               revelation
               ,
               that
               which
               connects
               the
               objects
               of
               Divine
               revelation
               is
               God
               himself
               ;
               now
               because
               he
               cannot
               be
               fully
               apprehended
               by
               any
               humane
               intellect
               ,
               therefore
               the
               understanding
               of
               a
               Prophet
               cannot
               comprehend
               all
               matters
               capable
               of
               being
               revealed
               ,
               but
               only
               such
               as
               it
               pleaseth
               God
               himself
               freely
               to
               communicate
               to
               the
               Prophets
               understanding
               by
               immediate
               revelation
               .
            
             This
             is
             further
             evident
             by
             all
             those
             different
             degrees
             of
             illumination
             and
             Prophecy
             which
             the
             
             Iews
             and
             other
             writers
             speak
             so
             much
             of
             ,
             viz.
             of
             dreams
             and
             visions
             ,
             the
             inspirations
             of
             the
             
               Holy
               Spirit
            
             ,
             the
             
               gradus
               Mosaicus
            
             ,
             the
             
               external
               voyce
            
             ,
             &c.
             
             Now
             in
             every
             one
             of
             these
             degrees
             the
             Prophet
             could
             go
             no
             further
             then
             his
             
               present
               revelation
            
             extended
             ;
             and
             therefore
             Aquinas
             determines
             that
             the
             understandings
             of
             the
             Prophets
             were
             
               instrumenta
               deficientia
               respectu
               principalis
               agentis
            
             ,
             i.
             e.
             that
             in
             prophetical
             
             illumination
             the
             mind
             of
             the
             Prophet
             was
             so
             moved
             by
             the
             
               Spirit
               of
               God
            
             ,
             as
             an
             instrument
             in
             the
             hand
             of
             an
             Artificer
             ,
             which
             bears
             no
             proportion
             with
             the
             skill
             of
             the
             workman
             :
             And
             therefore
             the
             mind
             of
             a
             Prophet
             is
             moved
             ,
             sometimes
             only
             to
             apprehend
             the
             
               thing
               represented
            
             (
             which
             they
             call
             
               instinctus
               divinus
            
             ,
             of
             which
             they
             say
             a
             Prophet
             may
             have
             no
             certainty
             whether
             it
             comes
             from
             God
             or
             no
             )
             sometimes
             it
             is
             moved
             so
             far
             as
             to
             know
             certainly
             that
             this
             revelation
             is
             from
             God
             (
             this
             they
             call
             
               lumen
               Propheticum
            
             )
             sometimes
             a
             Prophet
             may
             be
             moved
             to
             speak
             those
             things
             which
             he
             fully
             understands
             ;
             so
             it
             was
             with
             most
             of
             the
             
               true
               Psophets
            
             ;
             but
             sometimes
             men
             may
             be
             moved
             to
             speak
             that
             which
             they
             understand
             not
             ,
             as
             is
             plain
             in
             Caiaphas
             ,
             and
             probable
             in
             Balaam
             .
             Sometimes
             a
             thing
             was
             represented
             to
             the
             fancy
             of
             one
             without
             any
             possibility
             of
             understanding
             the
             meaning
             of
             those
             
               imaginary
               species
            
             ,
             as
             in
             Pharaohs
             and
             
               Nebnchadnezzars
               dreams
            
             ;
             and
             to
             another
             may
             be
             given
             the
             
               true
               judgement
            
             of
             those
             motions
             of
             fancy
             without
             the
             representation
             of
             the
             things
             to
             them
             ,
             as
             in
             Ioseph
             and
             Daniel
             .
             Now
             in
             these
             and
             many
             other
             different
             impressions
             of
             this
             
               prophetical
               spirit
            
             ,
             the
             Prophets
             to
             whom
             the
             things
             were
             revealed
             ,
             could
             go
             no
             further
             then
             the
             degree
             of
             the
             revelation
             made
             to
             them
             did
             extend
             .
          
           
             
               God
               did
               not
               always
               reveal
               to
               the
               Prophets
               the
               internal
               counsels
               and
               decrees
               of
               his
               own
               will
               ,
               but
               often
               only
               the
               method
               and
            
             
             
               series
               of
               his
               providence
               in
               the
               administration
               of
               things
               in
               the
               world
               .
            
             Which
             is
             the
             ground
             of
             that
             three-fold
             distinction
             of
             Prophecy
             in
             the
             Schools
             into
             
               prophetia
               praedestinationis
               ,
               prophetia
               praescientiae
            
             ,
             and
             
               prophetia
               comminationis
            
             ;
             which
             is
             taken
             from
             the
             
               ordinary
               gloss
            
             upon
             Matth.
             1.
             where
             they
             are
             thus
             explained
             ;
             
               the
               Prophecie
               of
               Predestination
            
             is
             when
             the
             event
             depends
             wholly
             upon
             
               Gods
               will
            
             without
             any
             respect
             
             to
             ours
             ,
             as
             the
             Prophecie
             of
             the
             
               Incarnation
               of
               Christ
            
             ;
             the
             Prophecie
             of
             Praescience
             is
             of
             such
             things
             as
             depend
             upon
             the
             liberty
             of
             
               mans
               will
            
             ;
             and
             the
             Prophecie
             of
             Commination
             only
             denotes
             
               Gods
               denunciations
            
             of
             
               heavy
               judgements
            
             against
             a
             people
             .
             But
             Aquinas
             doth
             better
             reduce
             the
             
               two
               former
            
             to
             one
             ,
             and
             so
             the
             ground
             of
             the
             difference
             is
             to
             be
             fetched
             from
             the
             
               different
               ways
            
             whereby
             God
             knows
             things
             in
             the
             world
             ;
             which
             is
             either
             as
             they
             are
             in
             
               their
               causes
            
             ,
             and
             so
             they
             note
             the
             order
             and
             series
             of
             things
             in
             the
             world
             ,
             with
             the
             
               mutual
               respects
            
             and
             dependencies
             they
             have
             one
             upon
             another
             ,
             and
             this
             refers
             to
             
               Gods
               administration
            
             of
             things
             in
             the
             world
             ;
             or
             else
             God
             looks
             upon
             them
             as
             they
             are
             
               in
               themselves
            
             ,
             or
             according
             to
             his
             own
             
               positive
               determinations
            
             of
             them
             ;
             and
             now
             in
             this
             sense
             they
             are
             unalterable
             ;
             but
             in
             the
             other
             they
             are
             not
             ;
             but
             God
             may
             alter
             those
             respects
             of
             things
             when
             he
             pleaseth
             .
             Now
             though
             this
             
               different
               manner
            
             of
             knowledge
             can
             never
             be
             
               conceived
               separate
            
             from
             one
             another
             in
             the
             
               Divine
               understanding
            
             ,
             yet
             in
             the
             revelation
             made
             to
             the
             mind
             of
             a
             Prophet
             ,
             they
             may
             be
             disjoyned
             from
             
               each
               other
            
             ,
             because
             God
             doth
             not
             always
             reveal
             things
             in
             the
             
               highest
               degree
            
             to
             the
             Prophets
             ;
             for
             no
             free
             agent
             doth
             always
             act
             as
             far
             as
             he
             can
             .
             And
             therefore
             
               prophetical
               revelation
            
             is
             sometimes
             a
             representation
             of
             
               Gods
               internal
               decrees
            
             ,
             and
             then
             they
             always
             take
             effect
             ,
             and
             sometimes
             only
             the
             
               order
               of
               causes
            
             and
             effects
             ,
             and
             they
             may
             admit
             of
             an
             alteration
             ,
             and
             the
             prophecie
             nevertheless
             be
             true
             ,
             because
             then
             it
             referred
             only
             to
             the
             series
             of
             causes
             in
             the
             world
             according
             to
             which
             the
             events
             would
             follow
             if
             God
             himself
             did
             not
             interpose
             .
             These
             things
             being
             thus
             premised
             ,
             we
             come
             to
             particular
             resolutions
             ,
             which
             must
             arise
             from
             the
             evidences
             that
             may
             be
             given
             when
             
               prophetical
               predictions
            
             did
             express
             
               Gods
               internal
               purpose
            
             and
             decree
             ,
             and
             when
             only
             
               the
               order
               of
               causes
               in
               the
               world
            
             ;
             for
             in
             these
             latter
             it
             is
             apparent
             that
             events
             might
             not
             answer
             predictions
             ,
             and
             yet
             the
             Prophet
             be
             a
             
               true
               Prophet
            
             :
             which
             is
             a
             matter
             of
             
               greater
               difficulty
            
             ,
             viz.
             to
             find
             out
             the
             exact
             differences
             of
             these
             two
             ,
             till
             the
             event
             hath
             made
             it
             apparent
             which
             came
             from
             
               Gods
               unalterable
               purpose
            
             ,
             and
             which
             not
             .
             But
             though
             it
             be
             a
             subject
             little
             spoken
             to
             either
             by
             Iewish
             or
             
               Christian
               Writers
            
             ,
             yet
             we
             are
             in
             hopes
             there
             may
             be
             some
             
             such
             clear
             notes
             of
             distinction
             discovered
             between
             them
             ,
             even
             
               à
               priori
            
             ,
             which
             may
             sufficiently
             clear
             
               Gods
               faithfulnes
            
             ,
             and
             the
             
               Prophets
               truth
            
             ,
             though
             the
             event
             be
             not
             always
             correspondent
             to
             the
             words
             of
             a
             prediction
             .
          
           
             I
             begin
             then
             with
             the
             evidences
             that
             may
             be
             given
             when
             
             predictions
             do
             flow
             from
             
               internal
               purpose
               and
               decree
            
             .
          
           
             
               Every
               prediction
               confirmed
               by
               a
               present
               miracle
               ,
               doth
               not
               express
               meerly
               the
               order
               of
               causes
               ,
               but
               the
               determinations
               of
            
             
             
               Gods
               will
            
             ,
             because
             there
             can
             be
             no
             sufficient
             reason
             given
             why
             the
             order
             of
             causes
             in
             nature
             should
             be
             altered
             to
             express
             the
             dependences
             of
             things
             on
             
               each
               other
            
             ;
             for
             herein
             a
             miracle
             would
             rather
             ten
             d
             to
             weaken
             then
             
               strengthen
               faith
            
             ,
             because
             the
             end
             of
             the
             miracle
             would
             be
             to
             confirm
             their
             faith
             as
             to
             events
             following
             upon
             their
             causes
             ;
             but
             now
             the
             medium
             used
             for
             that
             end
             seems
             to
             prove
             the
             contrary
             ,
             viz.
             that
             God
             can
             alter
             the
             series
             of
             causes
             when
             he
             pleases
             himself
             by
             
               working
               miracles
            
             ,
             and
             therein
             going
             contrary
             to
             the
             course
             of
             nature
             ;
             and
             therefore
             a
             miracle
             seems
             to
             be
             a
             very
             
               incongruous
               argument
            
             in
             this
             ,
             because
             
               its
               self
            
             is
             an
             evidence
             that
             
               may
               be
            
             ,
             which
             it
             comes
             to
             prove
             
               shall
               not
               be
            
             .
             But
             when
             Prophets
             come
             to
             declare
             the
             
               internal
               purposes
            
             of
             the
             will
             of
             God
             concerning
             
               future
               contingencies
            
             ,
             no
             argument
             can
             be
             more
             suitable
             to
             demonstrate
             the
             truth
             of
             what
             is
             spoken
             then
             the
             working
             of
             a
             
               present
               miracle
            
             ;
             for
             this
             demonstrates
             to
             the
             senses
             of
             men
             ,
             that
             however
             unlikely
             the
             event
             may
             be
             to
             them
             which
             is
             foretold
             ,
             yet
             with
             God
             all
             things
             are
             possible
             ,
             and
             that
             it
             is
             very
             
               unlikely
               God
            
             would
             send
             such
             a
             messenger
             to
             declare
             a
             falshood
             ,
             whom
             he
             entrusted
             so
             great
             a
             power
             with
             as
             that
             of
             working
             miracles
             .
             Thus
             it
             was
             in
             that
             
               remarkable
               prophecie
            
             concerning
             Iosias
             by
             the
             man
             of
             God
             at
             Bethel
             ,
             260
             years
             before
             his
             birth
             ,
             which
             though
             it
             were
             to
             come
             to
             pass
             so
             long
             after
             ,
             God
             confirmed
             it
             by
             a
             sign
             ,
             which
             
             was
             
               the
               renting
               of
               the
               altar
               ,
               and
               the
               pouring
               out
               of
               the
               ashes
               upon
               it
               ,
               and
               the
               withering
               of
            
             Jeroboams
             hand
             .
             We
             cannot
             therefore
             in
             reason
             think
             that
             God
             would
             set
             so
             clear
             a
             seal
             ,
             to
             any
             deed
             which
             he
             did
             intend
             himself
             to
             cancel
             afterward
             .
          
           
             
               Praedictions
               express
               Gods
               inward
               purpose
               when
               the
               things
               foretold
               do
               exceed
               all
               probabilities
               of
               second
               causes
            
             ;
             in
             which
             
             case
             ,
             those
             words
             of
             Tertullian
             seem
             very
             harsh
             ,
             
               credo
               quia
            
             
             impossibile
             ;
             yet
             taking
             that
             impossibility
             as
             relating
             to
             
               second
               causes
            
             ,
             and
             the
             ground
             of
             faith
             to
             be
             some
             
               divine
               prediction
            
             ,
             we
             see
             what
             reason
             there
             may
             be
             for
             them
             :
             For
             the
             more
             unlikely
             the
             thing
             is
             to
             be
             effected
             by
             
               second
               causes
            
             ,
             the
             greater
             evidence
             is
             it
             that
             the
             Prophets
             in
             foretelling
             it
             did
             not
             respect
             the
             meer
             order
             of
             things
             in
             the
             world
             ,
             but
             the
             
               unalterable
               counsels
            
             of
             the
             will
             of
             God
             ,
             which
             therefore
             would
             certainly
             have
             their
             
               timely
               accomplishments
            
             .
             When
             therefore
             any
             Prophets
             did
             foretell
             things
             above
             the
             reach
             of
             
               natural
               causes
            
             ,
             and
             those
             things
             did
             not
             come
             to
             pass
             ,
             it
             was
             a
             
               certain
               evidence
            
             of
             a
             
               false
               Prophet
            
             ,
             as
             the
             contrary
             was
             of
             a
             
               true
               one
            
             ;
             for
             none
             could
             know
             so
             long
             before-hand
             such
             things
             as
             were
             above
             all
             
               humane
               power
            
             ,
             but
             such
             to
             whom
             God
             himself
             ,
             who
             alone
             was
             able
             to
             effect
             them
             ,
             did
             reveal
             and
             communicate
             the
             knowledge
             of
             them
             .
             And
             hence
             we
             see
             in
             Scripture
             those
             predictions
             which
             have
             seemed
             to
             carry
             the
             greatest
             improbabilities
             with
             them
             ,
             have
             had
             the
             most
             
               punctual
               accomplishments
            
             ,
             as
             the
             Israelites
             returning
             out
             of
             Aegypt
             at
             the
             end
             of
             the
             430
             years
             ;
             their
             deliverance
             by
             
             Cyrus
             after
             the
             captivity
             in
             Babylon
             ,
             which
             seemed
             so
             improbable
             a
             thing
             ,
             that
             when
             God
             speaks
             of
             it
             ,
             he
             ushers
             it
             in
             
             with
             this
             preface
             ,
             
               that
               he
               frustrateth
               the
               tokens
               of
               the
               lyars
               ,
               and
               maketh
               the
               diviners
               mad
               ,
               but
               confirmeth
               the
               word
               of
               his
               servant
               ,
               and
               performeth
               the
               counsel
               of
               his
               messengers
               ,
               that
               saith
               to
               Ierusalem
               ,
               Thou
               shalt
               be
               inhabited
               ,
            
             &c.
             
             The
             more
             unlikely
             then
             the
             thing
             was
             to
             come
             to
             pass
             ,
             the
             greater
             evidence
             there
             was
             in
             so
             clear
             a
             prophecie
             of
             it
             so
             long
             before
             (
             above
             100
             years
             )
             and
             so
             exact
             a
             fulfilling
             of
             it
             afterwards
             precisely
             at
             the
             expiring
             of
             the
             L
             X
             X
             years
             from
             the
             
               first
               Captivity
            
             .
          
           
             
               Predictions
               concerning
               future
               events
               ,
               which
               are
               confirmed
               by
               an
               oath
               from
               God
               himself
               ,
               do
               express
               the
               immutable
               determinations
            
             
             
               of
               Gods
               will.
            
             For
             which
             we
             have
             the
             greatest
             assurance
             we
             can
             desire
             from
             that
             
               remarkable
               expression
            
             of
             the
             Apostle
             to
             the
             Hebrews
             ,
             Heb.
             6.
             17
             ,
             18.
             
             
               Wherein
               God
               willing
               more
               abundantly
               to
               shew
               unto
               the
               heirs
               of
               promise
               the
               immutability
               of
               his
               counsel
               ,
               confirmed
               it
               by
               an
               oath
               ,
               that
               by
               two
               immutable
               things
               in
               which
               it
               was
               impossible
               for
               God
               to
               lye
               ,
               we
               might
               have
               a
               strong
               consolation
               ,
            
             &c.
             
             Wherein
             the
             Apostle
             
             obviates
             and
             removes
             all
             doubts
             and
             misprisions
             ,
             lest
             God
             after
             the
             declaring
             of
             his
             will
             ,
             should
             alter
             the
             
               event
               foretold
            
             in
             it
             ,
             and
             that
             he
             doth
             ,
             both
             by
             shewing
             that
             God
             had
             made
             an
             
               absolute
               promise
            
             ,
             and
             withall
             to
             prevent
             all
             doubts
             ,
             lest
             some
             
               tacite
               condition
            
             might
             hinder
             performance
             ,
             he
             tels
             us
             that
             God
             had
             annexed
             his
             oath
             to
             it
             ,
             which
             two
             things
             were
             the
             most
             undoubted
             evidences
             of
             the
             immutability
             of
             
               Gods
               counsel
            
             .
             The
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             here
             used
             ,
             doth
             in
             Scripture
             often
             note
             the
             frustrating
             of
             mens
             hopes
             and
             expectations
             ;
             so
             it
             is
             used
             Habak
             .
             3.
             17.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             render
             it
             the
             
               labour
               of
               the
               Olive
               shall
               fail
               .
            
             So
             Osea
             9.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               the
               new
               wine
               shall
               fail
               in
               her
               .
            
             Thus
             the
             meaning
             here
             is
             ,
             that
             by
             
               two
               immutable
               things
            
             in
             which
             it
             is
             impossible
             that
             God
             should
             frustrate
             the
             expectations
             of
             men
             ,
             or
             alter
             the
             events
             of
             things
             after
             he
             had
             declared
             them
             .
             For
             
               Gods
               oath
            
             is
             an
             evident
             demonstration
             of
             the
             immutability
             of
             his
             will
             in
             all
             predictions
             to
             which
             this
             is
             annexed
             ,
             and
             doth
             fully
             exclude
             that
             which
             the
             Scripture
             calls
             repenting
             in
             God
             ,
             that
             is
             ,
             
               doing
               otherwise
               then
               the
               words
               did
               seem
               to
               express
               ,
            
             because
             of
             some
             
               tacite
               conditions
            
             understood
             in
             them
             .
             So
             we
             find
             Psal.
             89.
             31
             ,
             32
             ,
             33
             ,
             34
             ,
             35
             ,
             36.
             
             
               If
               they
               break
               my
               statutes
               ,
               and
               keep
               not
               my
               commandements
               ,
               then
               will
               I
               visit
               their
               transgression
               with
               the
               rod
               ,
               and
               their
               iniquity
               with
               stripes
               ;
               nevertheless
               my
               loving
               kindness
               will
               I
               not
               utterly
               take
               from
               him
               ,
               nor
               suffer
               my
               faithfulness
               to
               fail
               ;
               my
               Covenant
               will
               I
               not
               break
               ,
               nor
               alter
               the
               thing
               that
               is
               gone
               out
               of
               my
               lips
               .
               Once
               have
               I
               sworn
               by
               my
               holiness
               ,
               that
               I
               will
               not
               lye
               unto
               David
               .
               His
               seed
               shall
               endure
               for
               ever
               ,
               and
               his
               throne
               as
               the
               Sun
               before
               me
               .
            
             Wherein
             we
             see
             what
             way
             God
             takes
             to
             assure
             us
             of
             the
             immutability
             of
             his
             Covenant
             with
             his
             people
             ,
             by
             the
             oath
             which
             he
             adjoyns
             to
             his
             promises
             ;
             whereby
             God
             doth
             most
             fully
             express
             the
             
               unalterable
               determinations
            
             of
             his
             own
             will
             ,
             in
             that
             he
             swears
             by
             his
             own
             holiness
             that
             he
             would
             not
             lye
             unto
             David
             ,
             i.
             e.
             that
             he
             would
             faithfully
             perform
             what
             he
             had
             promised
             to
             him
             .
             And
             therefore
             Tertullian
             well
             saith
             ,
             
               Beati
               sumus
               quorum
               causa
               Deus
               jurat
               ,
               sed
               miseri
               &
               detestabiles
               si
               ne
               juranti
               quidem
               credimus
               .
            
             It
             is
             happy
             for
             us
             unbelieving
             creatures
             ,
             that
             God
             stoops
             so
             low
             as
             to
             
               confirm
               his
               Covenant
            
             with
             an
             oath
             ;
             but
             it
             will
             be
             sad
             and
             miserable
             for
             such
             as
             
             dare
             not
             venture
             their
             faith
             upon
             it
             ,
             when
             God
             hath
             annexed
             his
             oath
             unto
             it
             .
             It
             is
             thought
             by
             expositors
             ,
             that
             there
             is
             a
             peculiar
             emphasis
             in
             those
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Once
               have
               I
               sworn
            
             ,
             thereby
             noteing
             the
             
               irrevocable
               nature
            
             of
             Gods
             oath
             ,
             that
             there
             is
             no
             need
             of
             repetition
             of
             it
             as
             among
             men
             ,
             because
             when
             once
             God
             swears
             by
             himself
             ,
             it
             is
             the
             highest
             demonstration
             that
             no
             conditions
             whatever
             shall
             alter
             his
             declared
             purpose
             .
             And
             therefore
             the
             Council
             of
             Toledo
             well
             explains
             the
             different
             nature
             of
             
               Gods
               Oath
            
             and
             his
             repentance
             in
             Scriptures
             ;
             
             
               Iurare
               namque
               Dei
               est
               à
               se
               ordinata
               nullatenus
               convellere
               ;
               poenitere
               vero
               eadem
               ordinata
               cum
               voluerit
               immutare
               ;
               God
            
             is
             said
             to
             swear
             when
             he
             
               binds
               himself
               absolutely
            
             to
             performance
             ;
             and
             to
             repent
             ,
             when
             things
             fall
             out
             contrary
             to
             the
             declaration
             of
             
               Gods
               will
            
             concerning
             them
             ;
             for
             so
             it
             must
             be
             understood
             to
             be
             only
             
               mutatio
               sententiae
            
             ,
             and
             not
             consilii
             ,
             that
             the
             alteration
             may
             be
             only
             in
             the
             things
             ,
             and
             not
             in
             the
             
               eternal
               purpose
            
             of
             God.
             But
             since
             it
             is
             evident
             in
             Scripture
             ,
             that
             many
             predictions
             do
             imply
             some
             
               tacite
               conditions
            
             ,
             and
             many
             declarations
             of
             
               Gods
               will
            
             do
             not
             express
             his
             
               internal
               purposes
            
             ,
             it
             seemed
             necessary
             in
             those
             things
             which
             God
             did
             declare
             to
             be
             the
             
               irrevocable
               purposes
            
             of
             his
             will
             ,
             there
             should
             be
             some
             peculiar
             mark
             and
             character
             set
             upon
             them
             for
             the
             confirmation
             of
             his
             
               peoples
               faith
            
             ;
             and
             this
             we
             find
             to
             be
             the
             annexing
             an
             oath
             to
             his
             promises
             .
             Thus
             it
             is
             in
             that
             grand
             Instrument
             of
             Peace
             between
             God
             and
             his
             people
             ,
             the
             Covenant
             of
             Grace
             ,
             wherein
             God
             was
             pleased
             so
             far
             to
             strengthen
             the
             faith
             of
             his
             people
             in
             it
             ,
             that
             he
             ratifies
             the
             articles
             of
             peace
             therein
             contained
             ,
             but
             especially
             the
             Act
             of
             Grace
             on
             his
             own
             part
             with
             an
             oath
             ,
             thereby
             to
             assure
             them
             it
             was
             never
             his
             purpose
             to
             repeal
             it
             ,
             nor
             to
             fail
             of
             performance
             in
             it
             .
             For
             we
             are
             not
             to
             think
             that
             an
             Oath
             layes
             any
             greater
             obligation
             upon
             God
             for
             performance
             ,
             then
             the
             meer
             declaration
             of
             his
             will
             ;
             it
             being
             a
             part
             of
             
               immutable
               justice
            
             ,
             and
             consequently
             
               necessarily
               implyed
            
             in
             the
             
               Divine
               nature
            
             to
             perform
             promises
             when
             once
             made
             ;
             but
             
               Gods
               Oath
            
             respects
             us
             and
             not
             
               himself
               ,
               viz.
            
             that
             it
             might
             be
             a
             testimony
             unto
             us
             that
             
               Gods
               will
            
             thereby
             declared
             ,
             is
             his
             eternal
             and
             
               unchangeable
               will
            
             ,
             and
             so
             the
             mercies
             thereby
             promised
             are
             
               sure
               mercies
            
             ;
             such
             as
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               without
               any
               repentance
               on
               Gods
               part
               .
            
             
          
           
           
             
               Predictions
               made
               by
               the
               Prophets
               concerning
               blessings
               meerly
               spiritual
               ,
               do
               express
               Gods
               internal
               purpose
               ,
               and
               therefore
               must
            
             
             
               have
               their
               certain
               accomplishment
               in
               the
               time
               prefixed
               by
               the
               Prophets
               .
            
             The
             grand
             reason
             of
             this
             Proposition
             ,
             is
             ,
             that
             the
             
               be
               stowing
            
             of
             blessings
             meerly
             spiritual
             ,
             doth
             immediately
             flow
             from
             the
             grace
             and
             favour
             of
             God
             ,
             and
             depend
             not
             upon
             conditions
             on
             our
             part
             ,
             as
             procuring
             causes
             of
             them
             ;
             and
             therefore
             there
             can
             be
             no
             account
             given
             why
             God
             should
             suspend
             the
             performance
             of
             such
             promises
             ,
             which
             would
             not
             more
             strongly
             have
             held
             why
             he
             should
             not
             have
             made
             any
             such
             promises
             at
             all
             .
             And
             therefore
             when
             we
             see
             that
             notwithstanding
             the
             
               highest
               demerits
               ,
               God
            
             made
             such
             free
             promises
             ,
             we
             can
             have
             no
             reason
             to
             think
             that
             any
             other
             
               demerits
               interposing
            
             between
             the
             promises
             and
             performance
             ,
             should
             hinder
             the
             accomplishment
             of
             them
             ;
             unless
             it
             be
             inserted
             in
             the
             promises
             themselves
             ,
             which
             is
             contrary
             to
             the
             nature
             of
             
               free
               promises
            
             :
             Upon
             this
             ground
             all
             the
             promises
             relating
             to
             the
             
               Gospel
               state
            
             ,
             and
             to
             the
             Covenant
             of
             grace
             therein
             contained
             ,
             must
             have
             their
             
               due
               accomplishment
            
             in
             the
             time
             and
             
               manner
               prefixed
            
             by
             the
             Prophets
             ;
             and
             therefore
             the
             Iews
             are
             miserably
             blind
             when
             they
             suppose
             the
             reason
             why
             the
             promise
             of
             the
             Messias
             is
             yet
             deferred
             after
             so
             long
             expectation
             of
             him
             ,
             is
             ,
             the
             sins
             of
             their
             people
             ;
             for
             this
             seems
             to
             suppose
             that
             
               Gods
               promise
            
             of
             the
             Messias
             did
             depend
             upon
             their
             
               own
               righteousness
            
             and
             worthiness
             above
             all
             other
             people
             ,
             which
             if
             it
             doth
             ,
             they
             are
             like
             to
             be
             the
             most
             miserable
             and
             
               desperate
               people
            
             the
             world
             hath
             ;
             and
             besides
             ,
             if
             
               Gods
               intuition
            
             of
             sin
             makes
             him
             deferr
             the
             coming
             of
             the
             Messias
             ,
             his
             foresight
             of
             sin
             would
             have
             hindred
             him
             from
             ever
             promising
             a
             Messias
             to
             come
             ;
             but
             this
             was
             so
             far
             from
             being
             a
             hinderance
             of
             Gods
             promise
             ,
             that
             the
             main
             end
             of
             the
             coming
             of
             the
             Messias
             was
             
               to
               make
               reconciliation
               for
               iniquity
               ,
               and
               to
               make
               an
               end
               of
               sin
               ,
               and
               to
               bring
               in
               everlasting
               righteousness
               .
            
             And
             we
             see
             where-ever
             
             the
             Prophets
             insist
             on
             the
             
               Covenant
               of
               grace
            
             ,
             the
             great
             promise
             contained
             in
             it
             is
             
               the
               blotting
               out
               of
               transgressions
            
             ,
             and
             
               remembring
               sins
               no
               more
            
             ,
             and
             that
             meerly
             on
             the
             account
             of
             
               Gods
               free
               love
            
             and
             for
             his
             own
             
               names
               sake
            
             :
             This
             can
             be
             no
             reason
             then
             why
             predictions
             concerning
             
               spiritual
               blessings
            
             should
             not
             have
             their
             
               exact
               accomplishment
            
             ,
             because
             there
             
             can
             be
             no
             bar
             against
             
               free
               Love
            
             ,
             and
             the
             bestowing
             of
             such
             mercies
             which
             do
             suppose
             the
             greatest
             unworthiness
             of
             them
             ,
             as
             
               Gospel
               blessings
            
             do
             .
          
           
             The
             great
             difficulty
             lyes
             in
             explaining
             the
             
               Prophetical
               phrases
            
             concerning
             the
             
               Gospel
               state
            
             ,
             which
             seem
             to
             intimate
             a
             
             greater
             advancement
             and
             flourishing
             of
             peace
             and
             holiness
             therein
             ,
             then
             hath
             as
             yet
             been
             seen
             in
             the
             
               Christian
               world
            
             ;
             which
             gives
             the
             Iews
             the
             greater
             occasion
             to
             imagine
             that
             the
             state
             so
             much
             spoken
             of
             by
             the
             Prophets
             ,
             is
             not
             yet
             established
             in
             the
             world
             .
             But
             all
             the
             difficulty
             herein
             ariseth
             from
             the
             want
             of
             consideration
             of
             the
             Idiotisms
             of
             the
             
               Prophetical
               language
            
             ,
             especially
             where
             it
             respects
             the
             state
             of
             things
             under
             the
             Gospel
             ,
             concerning
             which
             ,
             we
             may
             observe
             these
             following
             rules
             .
          
           
             
               The
               Prophets
               under
               the
               old
               Testament
               ,
               when
               they
               speak
               of
               things
               to
               come
               to
               pass
               in
               the
               New
               ,
               do
               set
               them
               forth
               by
               the
               representation
            
             
             
               of
               such
               things
               as
               were
               then
               in
               use
               among
               themselves
            
             ;
             thus
             the
             spiritual
             worship
             of
             the
             Gospel
             is
             prophecyed
             of
             ,
             under
             the
             notion
             of
             the
             
               legal
               worship
            
             among
             the
             Iews
             ;
             the
             
               conversion
               of
               Aegypt
            
             to
             the
             Gospel
             ,
             is
             foretold
             Isaiah
             19.
             19
             ,
             21.
             by
             the
             setting
             up
             of
             an
             Altar
             ,
             and
             
               offering
               sacrifice
               to
               the
               Lord
            
             ;
             and
             the
             
               Conversion
               of
               the
               Gentiles
            
             in
             general
             ,
             by
             the
             
               offering
               up
               of
               incense
               ,
               Malach.
            
             1.
             11.
             and
             the
             service
             of
             God
             under
             the
             Gospel
             ,
             is
             set
             forth
             by
             
               going
               up
               to
            
             Jerusalem
             ,
             
               and
               keeping
               the
               feast
               of
               Tabernacles
               there
               ,
               Zach.
            
             14.
             16.
             and
             the
             
               plentiful
               effusion
               of
               the
               spirit
               of
               God
               in
               the
               miraculous
               gifts
            
             which
             attended
             the
             preaching
             of
             the
             Gospel
             ,
             is
             set
             forth
             by
             the
             
               Prophet
               ,
               Ioel
            
             2.
             28
             by
             
               prophecying
               ,
               and
               dreaming
               dreams
               ,
               and
               seeing
               visions
            
             ;
             not
             that
             these
             things
             should
             really
             be
             under
             
               Gospel
               times
            
             ;
             but
             that
             the
             Prophets
             meaning
             might
             be
             the
             better
             understood
             by
             those
             he
             spake
             unto
             ,
             he
             sets
             forth
             the
             great
             measure
             of
             gifts
             and
             
               Gospel
               light
            
             under
             those
             things
             which
             were
             accounted
             as
             the
             highest
             attainments
             among
             themselves
             .
             So
             the
             great
             measure
             and
             degree
             of
             holiness
             which
             was
             to
             be
             under
             
               Gospel
               times
            
             ,
             is
             set
             forth
             by
             the
             
               Prophet
               Zachary
               ,
               Zach.
            
             14.
             20.
             by
             the
             placing
             of
             the
             motto
             which
             was
             among
             the
             Iews
             only
             upon
             the
             
               High
               Priests
               fore-head
            
             ,
             that
             this
             should
             be
             so
             common
             under
             the
             Gospel
             ,
             that
             even
             
               the
               bells
               of
               the
               horses
               should
               bear
               it
               ,
               i.
               e.
            
             those
             things
             which
             
             seem
             most
             remote
             from
             a
             spiritual
             use
             ,
             should
             be
             devoted
             to
             it
             ,
             as
             the
             bells
             were
             ,
             which
             were
             commonly
             hanged
             upon
             
               their
               war-horses
            
             in
             those
             mountainous
             Countries
             ;
             and
             in
             the
             latter
             part
             of
             that
             verse
             ,
             the
             height
             and
             progress
             of
             
               Gospel
               holiness
            
             is
             described
             under
             that
             
               phrase
               ,
               that
               the
               pots
               in
               the
               Lorás
               house
               should
               be
               as
               bowls
               before
               the
               Altar
               ,
               i.
               e.
            
             should
             be
             advanced
             from
             a
             lower
             and
             more
             ignoble
             service
             ,
             to
             a
             higher
             and
             more
             spiritual
             degree
             of
             holiness
             .
             Now
             the
             Iews
             when
             they
             observe
             these
             and
             many
             other
             
               Prophetical
               passages
            
             relating
             to
             the
             time
             of
             the
             Messias
             to
             run
             in
             the
             
               old
               strain
            
             of
             the
             Law
             ,
             they
             presently
             conclude
             that
             the
             Messias
             must
             not
             innovate
             any
             thing
             concerning
             their
             way
             of
             worship
             ,
             but
             only
             be
             some
             great
             Prince
             to
             give
             them
             temporal
             deliverances
             ,
             and
             so
             expound
             all
             these
             texts
             in
             a
             
               litteral
               sense
            
             ,
             which
             were
             only
             expressed
             in
             such
             a
             strain
             ,
             the
             better
             to
             help
             the
             capacities
             of
             those
             they
             spake
             them
             to
             .
          
           
             
               Things
               absolutely
               foretold
               to
               come
               to
               pass
               in
               Gospel
               times
               in
            
             
             
               a
               general
               manner
               ,
               are
               to
               be
               understood
               comparatively
               in
               reference
               to
               what
               was
               before
               .
            
             For
             when
             the
             measure
             of
             either
             grace
             or
             knowledge
             was
             so
             far
             above
             what
             was
             then
             among
             the
             Iews
             ,
             that
             there
             was
             scarce
             any
             proportion
             between
             them
             ,
             the
             Prophets
             made
             use
             of
             such
             expressions
             to
             set
             it
             forth
             by
             ,
             which
             might
             raise
             up
             the
             
               dull
               apprehension
            
             of
             the
             Iews
             to
             conceive
             the
             just
             measure
             and
             fullness
             of
             it
             .
             Thus
             when
             the
             Prophets
             fore-tell
             the
             grand
             increase
             of
             
               spiritual
               knowledge
            
             in
             
               Gospel
               times
            
             ,
             they
             do
             it
             in
             this
             
               phrase
               ,
               th●y
               shall
               not
               teach
               every
               man
               his
               neighbour
               ,
               and
               every
               man
               his
               brother
               ,
               saying
               ,
               Know
               the
               Lord
               ;
               for
               all
               shall
               know
               me
               from
               the
               least
               to
               the
               greatest
               ,
               Ierem.
            
             31.
             33
             ,
             Where
             it
             was
             far
             from
             the
             Prophets
             meaning
             to
             exclude
             all
             use
             of
             teaching
             under
             the
             Gospel
             ,
             (
             which
             is
             contrary
             to
             the
             end
             of
             all
             the
             Ordinances
             of
             the
             Gospel
             )
             but
             because
             teaching
             doth
             commonly
             suppose
             great
             Ignorance
             ,
             he
             sets
             forth
             the
             abundance
             of
             knowledge
             which
             should
             be
             then
             ,
             by
             the
             exclusion
             of
             that
             which
             doth
             imply
             it
             .
             So
             when
             it
             is
             said
             that
             
               they
               shall
               all
               be
               taught
               of
               God
               ,
            
             the
             meaning
             is
             not
             ,
             that
             every
             one
             that
             lives
             in
             the
             
               Gospel
               state
            
             ,
             should
             be
             thus
             effectually
             taught
             by
             the
             
               Spirit
               of
               God
            
             ;
             but
             that
             the
             number
             of
             such
             under
             the
             Gospel
             ,
             should
             so
             far
             exceed
             those
             under
             the
             Law
             ,
             that
             they
             could
             hardly
             apprehend
             
             the
             disproportion
             between
             them
             ,
             unless
             it
             had
             been
             set
             forth
             in
             so
             large
             an
             expression
             .
             Which
             leads
             me
             to
             the
             next
             rule
             .
          
           
             
               Things
               fore-told
               as
               universally
               or
               indefinitely
               to
               come
               to
            
             
             
               pass
               under
               the
               Gospel
               ,
               are
               to
               be
               understood
               as
               to
               the
               duty
               of
               all
               ,
               but
               as
               to
               the
               event
               only
               of
               Gods
               chosen
               people
               .
            
             Thus
             when
             there
             is
             so
             great
             
               peace
               prophecyed
            
             to
             be
             in
             
               Gospel
               times
            
             ,
             that
             then
             
               men
               should
               beat
               their
               swords
               into
               plow-shears
               ,
               and
               spears
            
             
             
               into
               pruning-hooks
               ;
               that
               the
               Woolf
               should
               lie
               down
               with
               the
               Lamb
               ,
               and
               Leopard
               with
               the
               Kid
               ;
               that
               Nation
               should
               not
               lift
            
             
             
               up
               sword
               against
               Nation
               ,
               nor
               learn
               war
               any
               more
            
             ;
             with
             many
             others
             to
             the
             same
             purpose
             ;
             all
             these
             speeches
             are
             to
             be
             understood
             of
             what
             the
             nature
             and
             design
             of
             the
             Gospel
             tends
             to
             ,
             and
             what
             is
             the
             duty
             of
             all
             that
             profess
             it
             ,
             and
             what
             would
             effectually
             be
             in
             the
             
               Christian
               world
            
             ,
             did
             all
             that
             profess
             the
             
               Christian
               doctrine
            
             ,
             heartily
             obey
             the
             dictates
             of
             it
             ;
             and
             so
             far
             as
             the
             Gospel
             doth
             prevail
             upon
             any
             ,
             it
             so
             far
             cicurates
             their
             wild
             and
             unruly
             natures
             ,
             that
             of
             
               furious
               Wolves
            
             they
             become
             innocent
             Lambs
             ,
             and
             of
             
               raging
               Lyons
               ,
               tender
               Kids
            
             ;
             so
             far
             from
             hurting
             and
             
               injuring
               others
            
             ,
             that
             they
             dare
             not
             entertain
             any
             thoughts
             of
             ill
             will
             or
             revenge
             towards
             their
             
               greatest
               enemies
            
             .
             And
             thus
             we
             may
             see
             ,
             that
             notwithstanding
             the
             seeming
             repugnancies
             of
             the
             prophecyes
             of
             the
             
               Old
               Testament
            
             concerning
             the
             state
             of
             the
             New
             ,
             with
             the
             events
             which
             have
             been
             observed
             in
             it
             ,
             yet
             that
             all
             those
             predictions
             which
             concerned
             the
             bestowing
             of
             the
             
               spiritual
               blessings
            
             which
             concerned
             the
             
               Gospel
               state
            
             ,
             have
             had
             their
             
               punctual
               accomplishment
            
             in
             the
             sense
             they
             were
             intended
             .
          
           
             
               Predictions
               concerning
               future
               events
               where
               not
               only
               the
               thing
               its
               self
               is
               foretold
               but
               the
               several
               circumstances
               of
               persons
               ,
            
             
             
               time
               ,
               and
               place
               enumerated
               ,
               are
               to
               have
               their
               due
               accomplishment
               ,
               and
               consequently
               express
               Gods
               inward
               purposes
               .
            
             For
             those
             promises
             or
             comminations
             which
             are
             capable
             of
             alteration
             by
             some
             
               tacite
               conditions
            
             implyed
             in
             them
             ,
             do
             most
             commonly
             run
             in
             
               general
               terms
            
             ;
             or
             else
             are
             spoken
             by
             way
             of
             
               immediate
               address
            
             to
             the
             persons
             concerned
             in
             order
             to
             the
             stirring
             them
             up
             the
             more
             to
             the
             
               duty
               God
            
             aims
             at
             by
             those
             comminations
             ;
             as
             when
             Ionas
             limited
             the
             
               Ninivites
               d●struction
            
             to
             
               forty
               dayes
            
             .
             But
             when
             Prophecies
             are
             recorded
             ,
             
             not
             by
             way
             of
             commination
             but
             meer
             prediction
             ,
             and
             particular
             circumstances
             set
             down
             ,
             it
             stands
             to
             reason
             that
             such
             Prophecies
             must
             have
             their
             certain
             accomplishment
             ;
             and
             that
             first
             ,
             because
             God
             by
             setting
             down
             the
             circumstances
             would
             give
             them
             greater
             evidences
             that
             the
             predictions
             came
             from
             himself
             ;
             as
             when
             the
             Prophet
             at
             Bethel
             not
             only
             foretold
             the
             destruction
             of
             the
             Altar
             there
             ,
             but
             particularly
             named
             the
             man
             that
             should
             do
             it
             ,
             viz.
             Iosias
             .
             So
             when
             God
             by
             Isaiah
             called
             Cyrus
             by
             name
             ,
             it
             was
             doubtless
             a
             great
             confirmation
             to
             them
             ,
             that
             the
             deliv●rance
             of
             the
             Iews
             should
             be
             by
             that
             
               person
               .
               Secondly
            
             ,
             because
             these
             circumstances
             are
             intended
             for
             Landmarks
             to
             know
             the
             certainty
             of
             the
             accomplishment
             of
             the
             Prophecy
             .
             For
             when
             they
             finde
             the
             circumstances
             fall
             out
             exactly
             according
             to
             prediction
             ,
             they
             have
             no
             ground
             to
             question
             the
             accomplishment
             of
             the
             substance
             of
             the
             Prophecy
             .
             And
             hence
             it
             was
             that
             in
             the
             grand
             Prophecy
             of
             the
             coming
             of
             the
             Messias
             all
             particular
             circumstances
             were
             so
             long
             before
             foretold
             .
             The
             first
             dawning
             of
             his
             day
             being
             to
             Adam
             after
             his
             fall
             ,
             when
             the
             nature
             he
             should
             be
             born
             of
             was
             foretold
             ,
             viz.
             not
             Angelical
             but
             humane
             ,
             of
             the
             seed
             of
             
               the
               woman
            
             .
             To
             Abraham
             it
             was
             further
             revealed
             of
             what
             
               Nation
               of
               mankind
            
             ,
             viz.
             from
             his
             posterity
             ;
             to
             Iacob
             at
             
               what
               time
            
             ,
             when
             the
             
               Scepter
               should
               be
               departed
               from
            
             Judah
             ;
             and
             from
             what
             tribe
             ,
             viz.
             Iudah
             ;
             to
             David
             of
             what
             Family
             in
             that
             tribe
             ,
             viz.
             
               his
               own
            
             ;
             to
             Isaiah
             of
             what
             Person
             in
             that
             Family
             ,
             a
             Virgin
             ;
             to
             Micah
             in
             what
             place
             ,
             viz.
             Bethlehem
             ;
             and
             to
             Daniel
             ,
             at
             what
             precise
             time
             ,
             toward
             the
             
               expiring
               of
               his
               seventy
               weeks
            
             ;
             which
             according
             to
             to
             the
             most
             probable
             computation
             of
             them
             did
             comm●nce
             from
             the
             
               seventh
               year
            
             of
             
               Artaxerxes
               Longimanus
            
             ,
             and
             so
             the
             490.
             years
             expired
             near
             upon
             our
             
               Saviours
               passion
            
             .
             Now
             certainly
             the
             particular
             enumeration
             of
             all
             these
             circumstances
             spoken
             of
             so
             long
             before
             ,
             and
             
               falling
               out
               so
               exactly
            
             ,
             they
             could
             not
             but
             give
             the
             
               greatest
               conviction
            
             and
             evidence
             ,
             that
             our
             
               blessed
               Saviour
            
             was
             that
             person
             so
             much
             spoken
             of
             by
             the
             Prophets
             ,
             in
             whom
             all
             these
             several
             lines
             did
             meet
             as
             in
             their
             center
             .
          
           
             Lastly
             ,
             
               Predictions
               then
               express
               divine
               purposes
               when
               many
            
             
             
               Proph●ts
               in
               several
               ages
               concur
               in
               the
               same
               predictions
            
             ;
             because
             it
             is
             hardly
             seen
             but
             all
             those
             
               tacite
               conditions
            
             which
             are
             supposed
             
             in
             general
             promises
             or
             comminations
             may
             be
             altered
             in
             
               different
               ages
            
             ;
             but
             when
             the
             
               conditions
               alter
            
             and
             the
             continue●he
             ●he
             same
             ,
             it
             is
             a
             
               stronger
               evidence
            
             it
             is
             some
             
               immutable
               counsel
            
             of
             God
             which
             is
             expressed
             in
             those
             predictions
             .
             And
             in
             this
             case
             one
             prediction
             confirms
             the
             foregoing
             ,
             as
             the
             Iews
             say
             of
             
               Prophets
               ;
               One
               Prophet
               that
               hath
               the
               testimony
               of
               another
               Prophet
               ,
               is
               supposed
               to
               be
               true
            
             ;
             but
             it
             must
             be
             with
             this
             supposition
             ,
             that
             the
             other
             Prophet
             was
             before
             approved
             to
             be
             a
             
               true
               Prophet
            
             .
             Now
             both
             these
             meet
             in
             the
             Prophecyes
             concerning
             our
             Saviour
             ;
             for
             to
             him
             bear
             all
             
               the
               Prophets
               witness
            
             ;
             and
             in
             their
             several
             ages
             they
             had
             several
             things
             revealed
             to
             them
             concerning
             him
             ;
             and
             the
             uniformity
             and
             
               perfect
               harmony
            
             of
             all
             these
             
               several
               Prophecyes
            
             by
             persons
             at
             so
             great
             distance
             from
             
               each
               other
            
             ,
             and
             being
             of
             
               several
               interests
               and
               imployments
            
             ,
             and
             in
             
               several
               places
            
             ,
             yet
             all
             giving
             light
             to
             each
             other
             ,
             and
             
               exactly
               meeting
            
             at
             last
             in
             the
             accomplishment
             ,
             do
             give
             us
             yet
             a
             further
             and
             
               clearer
               evidence
            
             that
             all
             those
             several
             beams
             came
             from
             the
             same
             Sun
             ,
             when
             all
             those
             scattered
             rayes
             were
             at
             last
             gath●red
             into
             one
             body
             again
             at
             the
             appearance
             of
             the
             Sun
             of
             righteousness
             in
             the
             world
             .
          
           
             Thus
             have
             we
             now
             cleared
             when
             predictions
             are
             expressive
             
             of
             
               Gods
               internal
               purposes
            
             ,
             by
             observation
             of
             which
             rules
             we
             may
             easily
             resolve
             the
             other
             part
             of
             the
             disficulty
             when
             they
             only
             express
             the
             series
             and
             dependencies
             of
             things
             which
             would
             have
             their
             issue
             and
             accomplishment
             if
             God
             by
             his
             
               immediate
               hand
               of
               providence
            
             did
             not
             cut
             off
             the
             entail
             of
             effects
             upon
             their
             
               natural
               causes
            
             .
             Now
             as
             to
             these
             Prophecyes
             which
             concern
             things
             considered
             in
             themselves
             ,
             and
             not
             precisely
             as
             they
             are
             in
             the
             
               counsel
               of
               God
            
             ,
             we
             are
             to
             observe
             these
             rules
             .
          
           
             1.
             
             
               Comminations
               of
               judgements
               to
               come
               do
               not
               in
               themselves
               speak
               the
               absolute
               futurity
               of
               the
               event
               ,
               but
               do
               only
               declare
               what
               the
               persons
               to
               whom
               they
               are
               made
               are
               to
               expect
               ,
               and
               what
               shall
               certainly
               come
               to
               pass
               ,
               unless
               God
               by
               his
               mercy
               interpose
               between
               the
               threatning
               and
               the
               event
               .
            
             So
             that
             comminations
             do
             speak
             only
             the
             
               debitum
               poenae
            
             and
             the
             necessary
             obligation
             to
             punishment
             ;
             but
             therein
             God
             doth
             not
             bind
             up
             himself
             as
             he
             doth
             in
             
               absolute
               promises
            
             ;
             the
             reason
             is
             because
             
             comminations
             confer
             no
             right
             to
             any
             ,
             which
             
               absolute
               promises
            
             do
             ;
             and
             therefore
             God
             is
             not
             bound
             to
             
               necessary
               performance
            
             of
             what
             he
             threatens
             .
             Indeed
             the
             guilt
             ,
             or
             obligation
             to
             punishment
             is
             necessary
             ,
             where
             the
             offence
             h●●
             been
             committed
             to
             which
             the
             threatning
             was
             annexed
             ;
             but
             the
             execution
             of
             that
             punishment
             doth
             still
             depend
             upon
             
               Gods
               arbitrarious
               will
            
             ,
             and
             therefore
             he
             may
             suspend
             or
             remove
             it
             upon
             
               serious
               addresses
            
             made
             to
             himself
             in
             order
             to
             it
             .
             For
             since
             God
             was
             pleased
             not
             to
             take
             the
             present
             forfeiture
             of
             the
             first
             grand
             transgression
             ,
             but
             made
             such
             a
             relaxation
             of
             that
             
               penall
               Law
            
             ,
             that
             conditions
             of
             pardon
             were
             admittable
             ,
             notwithstanding
             
               sentence
               passed
            
             upon
             the
             malefactors
             ,
             there
             is
             a
             strong
             ground
             of
             presumption
             in
             
               humane
               nature
            
             that
             
               Gods
               forbearance
            
             of
             mankind
             notwithstanding
             sin
             ,
             doth
             suppose
             his
             readiness
             to
             
               pardon
               offenders
            
             upon
             their
             repentance
             ,
             and
             therefore
             that
             all
             
               particular
               threatnings
            
             of
             judgements
             to
             come
             do
             suppose
             incorrigibleness
             in
             those
             they
             are
             pronounced
             against
             :
             Upon
             which
             the
             foundation
             of
             hope
             is
             built
             ,
             that
             if
             
               timely
               repentance
            
             do
             
               intervene
               ,
               God
            
             will
             remove
             those
             judgements
             which
             are
             threatned
             against
             them
             .
          
           
             And
             this
             was
             certainly
             the
             case
             of
             the
             Ninivites
             upon
             Ionas
             his
             preaching
             among
             them
             .
             For
             when
             the
             threatning
             
             was
             so
             
               peremptory
               ,
               Yet
               forty
               dayes
               and
            
             Ninive
             
               shall
               be
               destroyed
            
             ,
             all
             the
             hope
             they
             could
             have
             of
             pardon
             must
             be
             from
             
             the
             general
             perswasions
             of
             mens
             souls
             of
             
               Gods
               readiness
            
             to
             remove
             judgements
             upon
             repentance
             .
             For
             otherwise
             there
             had
             been
             no
             place
             for
             any
             thing
             but
             despair
             ,
             and
             not
             the
             least
             encouragement
             to
             supplicate
             the
             mercy
             of
             God
             ,
             which
             we
             see
             they
             did
             in
             a
             most
             
               solemn
               manner
            
             after
             they
             were
             convinced
             these
             comminations
             came
             from
             God
             himself
             by
             the
             mouth
             of
             his
             Prophet
             .
             Some
             think
             that
             Ionas
             together
             with
             the
             threatning
             of
             judgement
             did
             intermix
             exhortations
             to
             repentance
             ;
             but
             we
             can
             finde
             no
             probability
             at
             all
             for
             that
             on
             these
             two
             accounts
             ;
             first
             ,
             Ionas
             then
             would
             not
             have
             been
             so
             unwilling
             to
             have
             undertaken
             this
             message
             ;
             for
             as
             far
             as
             we
             can
             see
             ,
             the
             harshness
             of
             it
             was
             the
             main
             reason
             he
             sought
             to
             have
             avoided
             it
             by
             flying
             to
             Tarshish
             .
             Secondly
             ,
             Ionas
             would
             have
             had
             no
             pretence
             at
             all
             for
             his
             anger
             and
             displeasure
             at
             Gods
             pardoning
             Ninive
             ;
             which
             is
             most
             
             probably
             conceived
             to
             have
             been
             ,
             because
             the
             Ninivites
             might
             now
             suspect
             him
             to
             be
             no
             
               true
               Prophet
            
             ,
             because
             the
             event
             answered
             not
             his
             prediction
             .
             Now
             there
             had
             been
             no
             reason
             at
             all
             for
             this
             ,
             if
             he
             had
             mixed
             promises
             together
             with
             his
             threatnings
             ;
             for
             then
             nothing
             would
             have
             falln
             out
             contrary
             to
             his
             own
             predictions
             .
             And
             therefore
             it
             seems
             evident
             that
             the
             
               message
               Ionas
            
             was
             sent
             with
             ,
             was
             only
             the
             commination
             of
             their
             speedy
             ruine
             ,
             which
             God
             did
             on
             purpose
             to
             awaken
             them
             the
             sooner
             and
             with
             the
             greater
             earnestness
             to
             repentance
             ,
             when
             the
             judgement
             was
             denounced
             in
             so
             peremptory
             a
             manner
             ;
             although
             it
             seems
             Ionas
             had
             before
             such
             apprehensions
             of
             the
             
               merciful
               nature
               of
               God
            
             and
             his
             readiness
             to
             pardon
             ,
             that
             he
             might
             suppose
             
               Gods
               intention
            
             by
             this
             
             severe
             denunciation
             of
             judgement
             ,
             might
             be
             only
             to
             take
             occasion
             upon
             their
             repentance
             to
             shew
             his
             goodness
             and
             bounty
             to
             them
             .
             But
             this
             was
             no
             part
             of
             his
             instructions
             ,
             which
             he
             durst
             not
             go
             beyond
             in
             his
             Preaching
             ,
             what
             ever
             his
             
               private
               opinion
            
             might
             be
             :
             for
             the
             Prophets
             were
             to
             utter
             no
             more
             in
             their
             Preaching
             or
             particular
             messages
             then
             was
             in
             their
             commission
             ,
             and
             were
             not
             to
             mix
             their
             own
             words
             with
             the
             
               Word
               of
               the
               Lord.
            
             
          
           
             And
             by
             this
             we
             may
             further
             understand
             the
             denunciation
             of
             death
             to
             Hezekiah
             by
             the
             
               Prophet
               Isaiah
               ,
               Set
               thy
               house
               in
            
             
             
               order
               ,
               for
               thou
               shalt
               dye
               and
               not
               live
               .
            
             I
             question
             not
             but
             the
             Prophet
             revealed
             to
             Hezekiah
             as
             much
             as
             God
             had
             revealed
             to
             him
             (
             for
             to
             say
             as
             Molinaeus
             doth
             ,
             that
             the
             Prophet
             spake
             
             these
             words
             of
             his
             own
             head
             before
             he
             fully
             understood
             
               Gods
               mind
            
             ,
             is
             very
             harsh
             and
             incongruous
             )
             but
             God
             might
             at
             first
             discover
             to
             Isaiah
             not
             his
             
               internal
               purpose
            
             ,
             but
             what
             the
             nature
             of
             the
             disease
             would
             bring
             him
             to
             (
             unless
             his
             own
             
               immediate
               hand
               of
               providence
               interposed
            
             )
             which
             message
             he
             would
             have
             Isaiah
             carry
             to
             Hezekiah
             for
             the
             tryal
             of
             his
             faith
             ,
             and
             exciting
             him
             to
             the
             more
             lively
             acts
             of
             grace
             ,
             and
             for
             a
             further
             demonstration
             of
             
               Gods
               goodness
            
             to
             him
             in
             prolonging
             his
             life
             beyond
             humane
             probability
             and
             the
             course
             of
             
               second
               causes
            
             .
             Now
             what
             repugnancy
             is
             there
             to
             the
             truth
             and
             faithfulness
             of
             God
             ,
             that
             God
             should
             conceal
             from
             his
             Prophets
             in
             their
             messages
             the
             
               internal
               purposes
            
             of
             his
             will
             ,
             and
             in
             order
             to
             the
             doing
             good
             to
             men
             should
             only
             reveal
             
             what
             would
             certainly
             have
             come
             to
             pass
             unless
             himself
             had
             otherwise
             determind
             it
             .
             And
             thus
             the
             repentance
             which
             is
             attributed
             to
             God
             in
             reference
             to
             these
             denunciations
             of
             judgements
             ,
             is
             far
             from
             importing
             any
             
               real
               mutation
            
             in
             the
             
               internal
               purposes
            
             of
             God
             (
             a
             rock
             some
             have
             split
             themselves
             upon
             )
             but
             it
             only
             signifies
             the
             outward
             changing
             of
             the
             Scene
             towards
             men
             ,
             and
             acting
             otherwise
             then
             the
             words
             of
             the
             Prophets
             did
             seem
             to
             import
             ;
             and
             all
             the
             alteration
             is
             in
             the
             outward
             discovery
             of
             his
             will
             ,
             which
             is
             certainly
             far
             from
             being
             any
             collusion
             in
             God
             :
             Unless
             we
             must
             suppose
             God
             so
             bound
             up
             that
             he
             hath
             no
             liberty
             of
             using
             his
             own
             methods
             for
             bringing
             men
             to
             repentance
             ,
             or
             for
             tryal
             of
             his
             
               peoples
               graces
            
             ,
             but
             must
             in
             every
             instance
             of
             his
             Word
             declare
             nothing
             but
             his
             own
             
               internal
               purposes
            
             ,
             which
             is
             contrary
             to
             the
             general
             method
             of
             Gods
             dealing
             with
             the
             world
             ,
             which
             is
             to
             govern
             men
             by
             his
             
               own
               Laws
            
             ,
             and
             thereby
             to
             awaken
             them
             to
             duty
             ,
             and
             deterre
             from
             sin
             by
             his
             annexed
             threatnings
             ,
             without
             revealing
             any
             thing
             of
             his
             
               internal
               purposes
            
             concerning
             the
             state
             and
             condition
             of
             any
             particular
             persons
             at
             all
             :
             which
             threatnings
             of
             his
             though
             pronounced
             with
             the
             greatest
             severity
             ,
             do
             not
             speak
             
               Gods
               inward
               resolutions
            
             as
             to
             any
             particular
             person
             ,
             but
             what
             all
             must
             expect
             if
             they
             continue
             impenitent
             and
             incorrigible
             .
             For
             the
             only
             condition
             implyed
             in
             these
             threatnings
             being
             repentance
             ,
             it
             necessarily
             follows
             that
             where
             that
             is
             wanting
             ,
             these
             
               hypothetical
               comminations
            
             are
             
               absolute
               predictions
            
             of
             what
             shall
             certainly
             come
             to
             pass
             on
             all
             those
             who
             are
             destitute
             of
             the
             
               condition
               supposed
            
             in
             them
             .
          
           
             So
             that
             where
             any
             comminations
             are
             pronounced
             by
             any
             in
             a
             
               prophetical
               way
            
             concerning
             any
             person
             or
             people
             ,
             and
             no
             
             alteration
             happen
             at
             all
             in
             them
             ,
             but
             they
             continue
             impenitent
             and
             incorrigible
             ,
             there
             the
             not
             coming
             of
             them
             to
             pass
             may
             be
             a
             token
             of
             a
             
               false
               Prophet
            
             .
             For
             in
             this
             case
             the
             only
             
               tacite
               condition
               implyed
            
             in
             these
             
               threatening
               Prophecies
            
             is
             supposed
             to
             be
             wanting
             ,
             and
             so
             the
             comminations
             must
             be
             understood
             as
             
               absolute
               predictions
            
             :
             Now
             in
             those
             comminations
             in
             Scripture
             ,
             which
             are
             
               absolutely
               expressed
            
             ,
             but
             
               conditionally
               understood
            
             ,
             we
             find
             something
             interposing
             ,
             which
             we
             may
             rationally
             suppose
             was
             the
             very
             
               condition
               understood
            
             .
             As
             
             
               Abimelechs
               restoring
            
             of
             Sarah
             was
             the
             ground
             why
             the
             sentence
             of
             death
             after
             it
             was
             denounced
             ,
             was
             not
             executed
             upon
             him
             :
             So
             
               Ahabs
               humiliation
               ,
               Hezekiah
            
             his
             
               earnest
               prayer
            
             ,
             the
             Ninivites
             
             repentance
             ,
             all
             interposed
             between
             sentence
             and
             execution
             ,
             whereby
             we
             may
             be
             fully
             satisfied
             of
             the
             reason
             why
             these
             denunciations
             did
             not
             take
             effect
             :
             But
             where
             the
             persons
             continue
             the
             same
             after
             threatnings
             that
             they
             were
             before
             ,
             there
             is
             no
             reason
             why
             the
             sentence
             should
             be
             suspended
             ,
             unless
             we
             should
             suppose
             it
             to
             be
             a
             meer
             effect
             of
             the
             patience
             and
             long-suffering
             of
             
               God
               ,
               leading
               men
               to
               repentance
               and
               amendment
               of
               life
               :
            
             Which
             is
             the
             ground
             the
             Iews
             give
             ,
             why
             the
             not
             fulfilling
             of
             denunciations
             of
             judgement
             was
             never
             
               accounted
               sufficient
            
             to
             prove
             a
             man
             a
             
               false
               Prophet
            
             ;
             to
             which
             purpose
             these
             words
             of
             Maimonides
             are
             observable
             in
             his
             
               Iesude
               Th●rah
            
             ,
             where
             he
             treats
             particularly
             on
             the
             subject
             of
             
               prophecies
               .
               If
               a
               Prophet
               foretel
               sad
               things
               ,
               as
               the
               death
               of
               any
            
             
             
               one
               ,
               or
               famine
               ,
               or
               War
               ,
               or
               the
               like
               ,
               if
               these
               things
               come
               not
               to
               pass
               ,
               he
               shall
               not
               be
               accounted
               a
               false
               Prophet
               ;
               neither
               let
               them
               say
               ,
               hehold
               he
               hath
               foretold
               ,
               and
               it
               comes
               not
               to
               pass
               ;
               for
               eurblessed
               God
               is
               slow
               to
               anger
               ,
               and
               rich
               in
               mercy
               .
               and
               repenteth
               of
               the
               evil
               ;
               and
               it
               may
               be
               that
               they
               repent
               ,
               and
               God
               may
               spare
               them
               ,
               as
               he
               did
               the
               Ninivites
               ,
               or
               defer
               the
               punishment
               ,
               as
               he
               did
            
             Hezekiah's
             .
             Thus
             we
             see
             that
             
               Prophetical
               comminations
            
             do
             not
             express
             
               Gods
               internal
               purposes
            
             ,
             and
             therefore
             the
             event
             may
             not
             come
             to
             pass
             ,
             and
             yet
             the
             Prophet
             be
             a
             
               true
               Prophet
            
             .
          
           
             2.
             
             
               Predictions
               concerning
               temporal
               blessings
               ,
               do
               not
               always
            
             
             
               absolutely
               speak
               the
               certainty
               of
               the
               event
               ,
               but
               what
               God
               is
               ready
               to
               do
               if
               they
               to
               whom
               they
               are
               made
               continue
               faithful
               to
               him
               :
            
             For
             which
             we
             have
             sufficient
             ground
             from
             that
             place
             of
             Ieremiah
             ,
             18.
             9
             ,
             10.
             
             
               At
               what
               instant
               I
               shall
               speak
               concerning
               a
               Kingdom
               ,
               to
               build
               and
               to
               plant
               it
               ;
               if
               it
               do
               evil
               in
               my
               sight
               ,
               that
               it
               obey
               not
               my
               voice
               ,
               then
               will
               I
               repent
               of
               the
               good
               wherewith
               I
               said
               I
               would
               benefit
               them
               .
            
             So
             Isaiah
             1.
             19
             ,
             20.
             
             
               If
               ye
               be
               willing
               and
               obedient
               ,
               ye
               shall
               eat
               the
               good
               of
               the
               Land
               ;
               but
               if
               ye
               refuse
               and
               rebel
               ,
               ye
               shall
               be
               devoured
               with
               the
               sword
               ;
               for
               the
               mouth
               of
               the
               Lord
               hath
               spoken
               it
               .
            
             Whereby
             we
             see
             it
             evident
             ,
             that
             all
             promises
             of
             
               temporal
               blessings
            
             are
             not
             to
             be
             taken
             absolutely
             ,
             but
             with
             the
             condition
             of
             obedience
             .
             
             But
             this
             the
             Iews
             can
             by
             no
             means
             digest
             ,
             whose
             rule
             is
             ,
             that
             all
             prophecies
             of
             
               good
               things
            
             to
             come
             must
             necessarily
             come
             to
             pass
             ,
             or
             he
             was
             no
             
               true
               Prophet
            
             who
             spake
             them
             :
             For
             saith
             
               Maimon
               .
               Whatever
               good
               thing
               God
               hath
               promised
               ,
               although
            
             
             
               it
               be
               promised
               under
               a
               condition
               ,
               he
               never
               revokes
               it
               ;
               and
               we
               never
               find
               that
               God
               repented
               him
               of
               any
               good
               thing
               promised
               ,
               but
               in
               the
               destruction
               of
               the
               first
               Temple
               ,
               when
               God
               had
               promised
               to
               the
               right●ous
               they
               should
               not
               die
               with
               the
               wicked
               ;
               but
               it
               repented
               him
               of
               his
               words
               .
            
             But
             it
             is
             very
             plain
             to
             any
             one
             that
             considers
             the
             
               Iewish
               Interpretations
            
             of
             Scripture
             ,
             that
             in
             them
             they
             have
             always
             an
             eye
             to
             themselves
             ,
             and
             will
             be
             sure
             not
             to
             understand
             those
             Scriptures
             which
             seem
             to
             thwart
             their
             own
             interest
             ,
             as
             is
             most
             apparent
             in
             the
             
               present
               case
            
             ;
             for
             the
             
               grand
               reason
            
             why
             the
             Iews
             insist
             so
             much
             on
             the
             
               punctual
               accomplishment
            
             of
             all
             promises
             of
             good
             to
             be
             the
             sign
             of
             a
             
               true
               Prophet
            
             ,
             is
             to
             uphold
             their
             own
             interest
             in
             those
             
               temporal
               blessings
            
             which
             are
             prophecyed
             of
             concerning
             them
             in
             the
             
               old
               Testament
            
             ;
             although
             one
             would
             think
             the
             want
             of
             correspondency
             in
             the
             event
             in
             reference
             to
             themselves
             ,
             might
             make
             them
             a
             little
             more
             tender
             of
             the
             honour
             of
             those
             Prophecies
             which
             they
             acknowledge
             to
             be
             divine
             ;
             and
             have
             appeared
             to
             be
             so
             in
             nothing
             more
             then
             the
             full
             accompllshmen●
             of
             all
             those
             threatnings
             which
             are
             denounced
             against
             them
             for
             their
             disobedience
             ,
             even
             by
             the
             mouth
             of
             Moses
             himself
             ,
             Deut.
             28.
             from
             the
             15.
             to
             
               the
               end
            
             .
             Can
             any
             thing
             be
             more
             plain
             and
             evident
             ,
             then
             that
             the
             enjoyment
             of
             all
             the
             priviledges
             conferred
             upon
             them
             ,
             did
             depend
             upon
             the
             condition
             of
             their
             
               continuing
               faithful
            
             to
             
               Gods
               Covenant
            
             ?
             The
             only
             place
             of
             Scripture
             produced
             by
             them
             with
             any
             plausibility
             ,
             is
             that
             ,
             Ierem.
             28.
             9.
             
             
               The
               Prophet
               which
               prophecieth
               of
               peace
               ,
               when
               the
               word
               of
               the
               Prophet
               shall
               come
               to
               pass
               ,
               then
               shall
               the
               Prophet
               be
               known
               that
               the
               Lord
               hath
               truly
               sent
               him
               .
            
             For
             reconciling
             of
             which
             place
             with
             those
             already
             mentioned
             ,
             we
             are
             to
             understand
             that
             here
             was
             a
             
               particular
               contest
            
             between
             two
             
               Prophets
               ,
               Hananiah
            
             and
             
               Ieremiah
               ;
               Ieremiah
            
             he
             foretold
             evil
             to
             come
             ,
             though
             unwillingly
             ,
             v
             6.
             
             Hananiah
             he
             
               prophecied
               peace
            
             .
             Now
             Ieremiah
             ,
             according
             to
             Gods
             peculiar
             directions
             and
             inspiration
             ,
             appeals
             to
             the
             event
             to
             determine
             whose
             Prophecie
             was
             the
             truest
             :
             Now
             saith
             Jeremiah
             ,
             if
             the
             
             Prophecy
             of
             Hananiah
             concerning
             peace
             be
             fulfilled
             ,
             then
             he
             is
             the
             
               true
               Prophet
            
             and
             I
             the
             false
             .
             And
             in
             this
             case
             when
             
               two
               Prophets
               Prophecy
            
             contrary
             things
             ,
             it
             stands
             to
             reason
             that
             God
             will
             not
             reveal
             any
             thing
             by
             the
             mouth
             of
             his
             own
             Prophet
             which
             shall
             not
             infallibly
             come
             to
             pass
             ,
             that
             thereby
             the
             truth
             of
             his
             own
             Prophet
             may
             be
             fully
             manifested
             .
             Besides
             Ieremiah
             refers
             not
             meerly
             to
             the
             event
             foretold
             ,
             but
             gives
             a
             sudden
             specimon
             of
             his
             own
             truth
             in
             another
             Prophecy
             concerning
             the
             death
             of
             Hananiah
             ,
             which
             was
             punctually
             accomplished
             the
             same
             year
             ,
             ver
             .
             17.
             
             And
             which
             is
             most
             considerable
             to
             our
             purpose
             ,
             both
             these
             Prophets
             considered
             the
             same
             people
             under
             the
             same
             circumstances
             ,
             and
             with
             the
             same
             conditions
             ;
             and
             so
             Ieremiah
             because
             of
             their
             
               incorrigibleness
               foretells
               desolation
            
             certainly
             to
             come
             ;
             notwithstanding
             this
             ,
             Hananiah
             foretells
             peace
             and
             safety
             ,
             which
             was
             contrary
             directly
             to
             
               Gods
               method
            
             of
             proceeding
             ,
             and
             so
             the
             falsity
             of
             his
             Prophecy
             would
             infallibly
             be
             discovered
             by
             the
             event
             .
             So
             that
             notwithstanding
             this
             instance
             it
             appears
             evident
             that
             predictions
             of
             
               temporal
               blessings
            
             do
             suppose
             conditions
             ,
             and
             so
             have
             not
             alwayes
             the
             event
             fulfilled
             ,
             when
             the
             people
             do
             not
             perform
             their
             condition
             of
             obedience
             .
             And
             thus
             we
             have
             now
             laid
             down
             the
             rules
             whereby
             the
             truth
             of
             Prophecyes
             was
             to
             be
             judged
             ;
             by
             which
             it
             appears
             what
             little
             need
             the
             constant
             Prophets
             had
             to
             appeal
             to
             miracles
             to
             manifest
             the
             certainty
             of
             
               Divine
               revelation
            
             in
             them
             .
             So
             we
             have
             finished
             our
             first
             proposition
             concerning
             the
             manner
             of
             
               trying
               Divine
               revelation
            
             in
             the
             
               Prophets
               God
            
             sent
             among
             his
             people
             .
          
           
             We
             now
             come
             to
             the
             second
             general
             proposition
             concerning
             
             the
             Prophets
             .
             
               Those
               Prophets
               whom
               God
               did
               imploy
               upon
               some
               extraordinary
               message
               for
               confirming
               the
               truth
               of
               the
               religion
               established
               by
               him
               ,
               had
               a
               power
               of
               miracles
               conferd
               upon
               them
               in
               order
               to
               that
               end
               .
            
             So
             that
             we
             must
             distinguish
             the
             
               ordinary
               imployment
            
             of
             Prophets
             which
             was
             either
             instruction
             or
             prediction
             of
             
               future
               events
            
             among
             Gods
             own
             people
             ,
             from
             their
             
               peculiar
               messages
            
             when
             they
             were
             sent
             to
             give
             evidence
             to
             the
             truth
             of
             that
             way
             of
             religion
             which
             was
             then
             setled
             by
             Gods
             own
             appointment
             .
             Now
             the
             
               Prophets
               generally
            
             did
             suppose
             the
             truth
             of
             their
             religion
             as
             owned
             by
             those
             they
             were
             sent
             to
             ,
             and
             therefore
             it
             had
             been
             very
             
             
               needless
               imploying
            
             a
             power
             of
             miracles
             among
             them
             to
             convince
             them
             of
             that
             which
             they
             believed
             already
             .
             For
             we
             never
             read
             among
             all
             the
             revolts
             of
             the
             people
             of
             the
             Iews
             that
             they
             were
             lapsed
             so
             far
             as
             totally
             to
             reject
             the
             Law
             of
             Moses
             ,
             (
             which
             had
             been
             to
             alter
             the
             constitution
             of
             their
             Commonwealth
             )
             although
             they
             did
             enormously
             offend
             against
             the
             Precepts
             of
             it
             ,
             and
             that
             in
             those
             things
             wherein
             the
             honour
             of
             God
             was
             mainly
             concernd
             ,
             as
             is
             most
             plain
             in
             their
             frequent
             and
             
               gross
               Idolatry
            
             :
             Which
             we
             are
             not
             so
             to
             understand
             as
             though
             they
             wholly
             cast
             off
             the
             worship
             of
             the
             
               true
               God
            
             ,
             but
             they
             superinduced
             (
             as
             the
             Samaritans
             did
             )
             the
             worship
             of
             
               Heathen
               Idols
            
             with
             that
             of
             the
             God
             of
             Israel
             .
             But
             when
             the
             revolt
             grew
             so
             great
             and
             dangerous
             that
             it
             was
             ready
             to
             swallow
             up
             the
             true
             worship
             of
             God
             ,
             unless
             some
             apparent
             evidence
             were
             given
             of
             the
             falsity
             of
             those
             
               Heathen
               mixtures
            
             ,
             and
             further
             confirmation
             of
             the
             truth
             of
             the
             
               established
               religion
            
             ,
             it
             pleased
             God
             sometimes
             to
             send
             his
             Prophets
             on
             this
             peculiar
             message
             to
             the
             main
             instruments
             of
             this
             revolt
             :
             As
             is
             most
             conspicuous
             in
             that
             dangerous
             design
             of
             Ieroboam
             ,
             when
             he
             out
             of
             a
             Politick
             end
             set
             up
             his
             
               two
               calves
            
             in
             opposition
             to
             the
             Temple
             at
             Ierusalem
             ;
             and
             therein
             it
             was
             the
             more
             dangerous
             in
             that
             in
             all
             probability
             he
             designed
             not
             the
             alteration
             of
             the
             worship
             it self
             ,
             but
             the
             establishment
             of
             it
             in
             Dan
             and
             Bethel
             .
             For
             his
             interest
             lay
             not
             in
             drawing
             of
             the
             people
             from
             the
             worship
             of
             God
             ,
             but
             from
             his
             worship
             at
             Ierusalem
             ,
             which
             was
             contrary
             to
             his
             
             design
             of
             Cantonizing
             the
             Kingdom
             ,
             and
             taking
             the
             greatest
             share
             to
             himself
             .
             Now
             that
             God
             might
             confirm
             his
             peoples
             faith
             in
             this
             dangerous
             juncture
             of
             time
             he
             sends
             a
             Prophet
             to
             Bethel
             ,
             who
             by
             the
             working
             of
             
               present
               miracles
            
             there
             ,
             
               viz.
               the
               renting
               the
               Altar
               and
               withering
               of
            
             Jeroboams
             hand
             ,
             did
             manifest
             to
             them
             that
             these
             Altars
             were
             displeasing
             to
             God
             ,
             
             and
             that
             the
             true
             place
             of
             worship
             was
             at
             Ierusalem
             .
             So
             in
             that
             famous
             fire-Ordeal
             for
             trying
             the
             truth
             of
             religion
             between
             
             God
             and
             Baal
             upon
             mount
             Carmel
             by
             
               Elijah
               ,
               God
            
             was
             pleased
             in
             a
             
               miraculous
               way
            
             to
             give
             the
             most
             pr●gnant
             testimony
             to
             the
             truth
             of
             his
             own
             worship
             ,
             by
             causing
             a
             fire
             to
             come
             down
             from
             heaven
             and
             consume
             the
             sacrifice
             ,
             by
             which
             the
             Priests
             of
             Baal
             were
             confounded
             and
             the
             people
             confirmed
             
             in
             the
             belief
             of
             the
             
               only
               true
               God
            
             ;
             for
             presently
             upon
             the
             sight
             of
             this
             miracle
             the
             people
             fall
             on
             their
             faces
             and
             say
             
               the
               Lord
               he
               is
               God
               ,
               the
               Lord
               he
               is
               God.
            
             Whereby
             we
             plainly
             
             see
             what
             clear
             evidence
             is
             given
             to
             the
             truth
             of
             that
             religion
             which
             is
             attested
             with
             a
             power
             of
             miracles
             .
             Thus
             the
             widdow
             of
             Sarepta
             which
             was
             in
             the
             Country
             of
             Zidon
             ,
             was
             brought
             to
             
               believe
               Elijah
            
             to
             be
             a
             true
             Prophet
             by
             his
             raising
             up
             her
             son
             to
             life
             .
             And
             the
             woman
             said
             to
             
               Elijah
               ,
               Now
               by
               this
               I
               know
               that
               thou
               art
               a
               man
               of
               God
               ,
               and
               that
               the
               Word
               of
               the
               Lord
               by
            
             
             
               thy
               mouth
               is
               truth
            
             .
             So
             we
             see
             how
             Naaman
             was
             convinced
             of
             the
             
               true
               God
            
             by
             his
             
               miraculous
               cure
            
             in
             Iordan
             by
             the
             appointment
             of
             
               Elisha
               ,
               Behold
               now
               I
               know
               that
               there
               is
               no
               God
               in
            
             
             
               all
               the
               earth
               but
               in
            
             Israel
             ;
             by
             which
             instances
             it
             is
             demonstrable
             that
             either
             the
             faith
             of
             all
             these
             persons
             was
             built
             upon
             weak
             and
             
               insufficient
               grounds
            
             ,
             or
             that
             a
             power
             of
             miracles
             is
             an
             
               evident
               confirmation
            
             of
             the
             truth
             of
             that
             religion
             which
             is
             established
             by
             them
             .
             For
             this
             we
             see
             was
             the
             great
             end
             for
             which
             God
             did
             improve
             any
             of
             his
             Prophets
             to
             work
             miracles
             ,
             viz.
             to
             be
             as
             an
             
               evident
               demonstration
            
             of
             the
             truth
             of
             what
             was
             revealed
             by
             him
             .
             So
             that
             this
             power
             of
             miracles
             is
             not
             meerly
             a
             motive
             of
             credibility
             ,
             or
             a
             
               probable
               inducement
            
             to
             
               remove
               prejudice
            
             from
             the
             person
             ,
             as
             many
             of
             our
             Divines
             speak
             ,
             but
             it
             doth
             contain
             an
             
               evident
               demonstration
            
             to
             
               common
               sense
            
             of
             the
             truth
             of
             that
             religion
             which
             is
             confirmed
             by
             them
             .
          
           
             And
             thus
             we
             assert
             it
             to
             have
             been
             in
             the
             case
             of
             Moses
             ,
             the
             truth
             of
             whose
             message
             was
             attested
             both
             among
             the
             
             Aegyptians
             and
             the
             Israelites
             by
             that
             power
             of
             miracles
             which
             he
             had
             .
             But
             herein
             we
             have
             the
             great
             Patrons
             of
             Moses
             our
             greatest
             enemies
             ,
             viz
             the
             
               present
               Iews
            
             ;
             who
             by
             reason
             of
             their
             emnity
             to
             the
             doctrine
             of
             Christ
             which
             was
             attested
             by
             
               unparalleld
               miracles
            
             ,
             are
             grown
             very
             shy
             of
             the
             argument
             drawn
             from
             thence
             :
             In
             so
             much
             that
             their
             great
             Dr.
             Maimonides
             layes
             down
             this
             for
             a
             
               confident
               maxime
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               The
               Israelites
               did
               not
               believe
               in
            
             Moses
             
               our
               Master
               for
               the
               sake
               of
               the
               miracles
               which
               he
               wrought
               .
            
             Did
             they
             not
             ?
             the
             more
             shame
             for
             them
             :
             and
             if
             they
             did
             ,
             the
             more
             shame
             for
             this
             
               great
               Rabbi
            
             thus
             to
             bely
             them
             .
             But
             the
             reason
             he
             gives
             for
             
             it
             is
             ,
             
               because
               there
               may
               remain
               some
               suspition
               in
               ones
               mind
               ,
               that
               all
               miracles
               may
               be
               wrought
               by
               a
               power
               of
               Magick
               or
               Incantation
               :
            
             Say
             you
             so
             ?
             what
             when
             Moses
             confounded
             all
             the
             Magicians
             in
             Aegypt
             ,
             and
             made
             themselves
             who
             were
             the
             most
             cunning
             in
             these
             things
             confess
             it
             was
             the
             finger
             of
             God
             ,
             and
             at
             last
             give
             out
             as
             not
             able
             to
             stand
             before
             Moses
             ?
             might
             one
             still
             suspect
             all
             this
             to
             be
             done
             by
             a
             
               Magical
               power
               ?
               Credat
               Iudaeus
               Apella
               ,
               non
               ego
               .
            
             This
             is
             much
             like
             what
             another
             of
             their
             Doctors
             sayes
             ,
             whom
             they
             call
             the
             
               Divine
               Philosopher
            
             ,
             that
             Elisha
             his
             raising
             the
             child
             
             to
             life
             ,
             and
             
               curing
               Naamans
               leprosie
            
             ;
             and
             
               Daniels
               escaping
               the
               Lions
            
             ,
             and
             
               Ionas
               out
               of
               the
               Whales
               belly
               ,
            
             might
             all
             come
             to
             pass
             by
             the
             influence
             of
             the
             stars
             ,
             or
             by
             Pythonisme
             .
             Very
             probable
             !
             but
             it
             is
             most
             true
             which
             Vortius
             there
             observes
             of
             the
             
               Iews
               ,
               nibil
               non
               nugacissimi
               mortalium
               fingunt
               ne
               cogantur
               agnoscere
               virtute
               ac
               digito
               quasi
               ipsius
               Dei
               Iesum
               nostrum
               effecisse
               miracula
               sua
               .
            
             All
             their
             design
             in
             this
             ,
             is
             only
             to
             elevate
             the
             miracles
             of
             
               our
               blessed
               Saviour
            
             ,
             and
             to
             derogate
             all
             they
             can
             from
             the
             belief
             of
             them
             .
             Hence
             they
             tell
             us
             that
             nothing
             is
             so
             easie
             to
             be
             done
             as
             miracles
             ;
             the
             meer
             recital
             of
             the
             tetragrammaton
             will
             
               work
               wonders
            
             ,
             &
             that
             by
             this
             Ieremiah
             and
             
               our
               Saviour
            
             did
             all
             their
             miracles
             :
             It
             is
             well
             yet
             that
             he
             did
             more
             then
             one
             of
             their
             own
             Prophets
             had
             done
             before
             him
             ;
             but
             where
             I
             wonder
             do
             we
             read
             that
             ever
             the
             pronouncing
             of
             
               four
               letters
            
             raised
             one
             from
             the
             dead
             who
             had
             lain
             
               four
               dayes
            
             in
             the
             grave
             ?
             or
             by
             what
             power
             did
             Christ
             raise
             himself
             from
             the
             dead
             ,
             (
             which
             was
             the
             greatest
             miracle
             of
             all
             )
             could
             his
             dead
             body
             pronounce
             the
             tetragrammaton
             to
             awaken
             its
             self
             with
             ?
             But
             Maimonides
             further
             tells
             us
             that
             the
             miracles
             which
             Moses
             wrought
             among
             the
             Israelites
             were
             meerly
             for
             necessity
             ,
             and
             not
             to
             prove
             the
             truth
             of
             his
             
               Divine
               commission
            
             ,
             for
             which
             he
             instanceth
             in
             
               dividing
               the
               red
               sea
               ,
               the
               raining
               of
               Manna
               ,
            
             and
             
               the
               destruction
               of
            
             Corah
             
               and
               his
               complices
            
             .
             But
             setting
             aside
             that
             these
             two
             latter
             were
             the
             
               immediate
               hand
               of
               God
            
             and
             not
             miracles
             done
             by
             Moses
             ,
             yet
             it
             is
             evidence
             that
             the
             intent
             of
             them
             was
             to
             manifest
             a
             
               Divine
               presence
            
             among
             them
             ;
             and
             in
             the
             tryal
             of
             
               Corah
               Moses
            
             appeals
             to
             
               Gods
               immediate
               Provid●nce
            
             to
             manifest
             whether
             God
             had
             immediately
             imployed
             
             him
             or
             no.
             For
             it
             is
             evident
             by
             the
             text
             that
             the
             main
             charge
             they
             laid
             against
             Moses
             was
             ambition
             and
             
               usurpation
               ;
               Is
               it
               a
               small
               thing
               ,
               say
               they
               ,
               that
               thou
               hast
               brought
               us
               up
               out
            
             
             
               of
               a
               Land
               that
               floweth
               with
               milk
               and
               honey
               ,
               to
               kill
               us
               in
               the
               wilderness
               ,
               except
               thou
               make
               thy self
               altogether
               a
               Prince
               over
               us
               ?
            
             Whereby
             it
             is
             evident
             they
             thought
             that
             Moses
             acted
             out
             of
             a
             
               private
               design
            
             ,
             and
             aimed
             at
             his
             own
             honour
             and
             authority
             ;
             which
             was
             an
             imputation
             of
             the
             
               highest
               nature
            
             that
             could
             be
             alledged
             against
             him
             .
             Now
             see
             how
             
               Moses
               proceeds
            
             to
             clear
             himself
             ,
             (
             which
             is
             sufficient
             to
             stop
             the
             mouths
             of
             these
             
               incredulous
               Iews
            
             )
             for
             he
             layes
             the
             greatest
             evidence
             of
             his
             
               Divine
               commission
            
             upon
             a
             present
             miracle
             .
             And
             Moses
             said
             ,
             
               Hereby
               shall
               ye
               know
               that
               the
               Lord
               hath
            
             
             
               sent
               me
               to
               do
               all
               these
               works
               ;
               for
               I
               have
               not
               done
               them
               of
               mine
               own
               mind
               ,
               If
               these
               men
               dye
               the
               common
               death
               of
               all
               men
               ,
               then
               the
               Lord
               hath
               not
               sent
               me
               ,
            
             &c.
             
             Can
             any
             thing
             be
             more
             plain
             then
             that
             the
             only
             intent
             of
             this
             miracle
             was
             to
             make
             it
             appear
             that
             Moses
             took
             not
             his
             office
             upon
             him
             ,
             but
             was
             immediately
             sent
             and
             imployed
             by
             God
             in
             what
             he
             did
             .
             But
             that
             which
             will
             put
             an
             end
             to
             this
             controversie
             is
             Gods
             giving
             Moses
             a
             power
             to
             
               work
               miracles
            
             for
             that
             very
             end
             that
             the
             Israelites
             should
             believe
             him
             ,
             Exodus
             8.
             8
             ,
             9.
             
             And
             can
             we
             think
             they
             would
             have
             ever
             left
             Aegypt
             as
             they
             did
             and
             followed
             Moses
             into
             the
             wilderness
             ,
             unless
             they
             had
             been
             fully
             convinced
             he
             was
             a
             deliverer
             sent
             from
             God
             ?
             It
             is
             true
             (
             that
             which
             the
             Iews
             speak
             so
             much
             of
             )
             the
             
               statio
               in
               monte
               Sina
            
             was
             a
             great
             consirmation
             both
             to
             their
             own
             faith
             and
             to
             Moses
             his
             according
             to
             what
             God
             had
             told
             him
             ,
             Exod.
             3.
             12.
             but
             yet
             it
             follows
             not
             hence
             they
             had
             no
             firm
             bottom
             for
             their
             faith
             to
             stand
             on
             before
             (
             for
             then
             they
             might
             have
             been
             drowned
             in
             the
             red
             sea
             as
             well
             as
             the
             Aegyptians
             )
             but
             God
             knowing
             their
             incredulity
             and
             readiness
             to
             disobey
             his
             Law
             ,
             did
             at
             the
             promulgation
             of
             it
             testifie
             to
             their
             eyes
             and
             
             ears
             his
             own
             presence
             in
             the
             midst
             of
             them
             .
             And
             this
             certainly
             was
             one
             of
             the
             greatest
             miracles
             of
             all
             ;
             and
             therefore
             to
             oppose
             this
             to
             the
             evidence
             that
             is
             produced
             by
             miracles
             ,
             is
             only
             to
             oppose
             a
             power
             of
             
               working
               miracles
            
             to
             a
             power
             of
             
               doing
               them
            
             .
             So
             vain
             and
             empty
             then
             ,
             so
             false
             and
             fallacious
             ,
             yea
             so
             
               directly
               contrary
            
             to
             
               holy
               Scripture
            
             is
             that
             Axiome
             of
             
             the
             
               Iews
               ,
               Prophetiae
               verit
               as
               non
               confirmatur
               miraculis
               :
            
             for
             miracles
             are
             sufficient
             evidences
             of
             
               Divine
               revelation
            
             in
             any
             whom
             God
             imployes
             to
             all
             but
             such
             as
             are
             resolved
             not
             to
             believe
             them
             ;
             and
             as
             one
             well
             saith
             ,
             
               Pertinaciae
               nullum
               remedium
               posuit
               Deus
               ;
               God
               never
               works
               miracles
               to
               convince
               obstinate
               Atheists
               and
               wilfull
               Infidels
               .
            
             This
             now
             is
             the
             first
             case
             wherein
             miracles
             are
             to
             be
             expected
             ,
             which
             is
             ,
             
               when
               God
               imployes
               any
               upon
               an
               extraordinary
               message
               ,
               to
               be
               as
               Credentials
               to
               confirm
               their
               Divine
               commission
               .
            
          
        
         
           
           
             CHAP.
             VII
             .
             The
             eternity
             of
             the
             Law
             of
             Moses
             discussed
             .
          
           
             
               
                 The
                 second
                 case
                 wherein
                 miracles
                 may
                 be
                 expected
                 ,
                 when
                 a
                 Divine
                 positive
                 Law
                 is
                 to
                 be
                 repealed
                 ,
                 and
                 another
                 way
                 of
                 worship
                 established
                 in
                 stead
                 of
                 it
                 .
                 The
                 possibility
                 in
                 general
                 of
                 a
                 repeal
                 of
                 a
                 Divine
                 Law
                 asserted
                 ;
                 the
                 particular
                 case
                 of
                 the
                 Law
                 of
              
               Moses
               
                 disputed
                 against
                 the
                 Iews
                 :
                 the
                 matter
                 of
                 that
                 Law
                 proved
                 not
                 to
                 be
                 immutably
                 obligatory
                 ;
                 because
                 the
                 ceremonial
                 precepts
                 were
                 required
                 not
                 for
                 themselves
                 ,
                 but
                 for
                 some
                 further
                 end
                 ;
                 that
                 proved
                 from
              
               Maimonides
               
                 his
                 confession
                 :
                 the
                 precepts
                 of
                 the
                 Ceremonial
                 Law
                 frequently
                 dispensed
                 with
                 while
                 the
                 Law
                 was
                 in
                 force
                 .
                 Of
                 the
                 Passeover
                 of
              
               Hezekiah
               ,
               
                 and
                 several
                 other
                 instances
                 .
                 It
                 is
                 not
                 inconsistent
                 with
                 the
                 wisdom
                 of
                 God
                 to
                 repeal
                 such
                 an
                 established
                 Law.
              
               Abravanels
               
                 arguments
                 answered
                 .
                 Of
                 the
                 perfection
                 of
                 the
                 Law
                 of
              
               Moses
               ,
               
                 compared
                 with
                 the
                 Gospel
                 .
                 Whether
                 God
                 hath
                 ever
                 declared
                 he
                 would
                 never
                 repeal
                 the
                 Law
                 of
              
               Moses
               .
               
                 Of
                 adding
                 to
                 the
                 precepts
                 .
                 Of
                 the
                 expressions
                 seeming
                 to
                 imply
                 the
                 perpetuity
                 of
                 the
                 Law
                 of
              
               Moses
               .
               
                 Reasons
                 assigned
                 why
                 those
                 expressions
                 are
                 used
                 ,
                 though
                 perpetuity
                 be
                 not
                 implyed
                 .
                 The
                 Law
                 of
              
               Moses
               
                 not
                 built
                 upon
                 immutable
                 reason
                 ,
                 because
                 many
                 particular
                 precepts
                 were
                 founded
                 upon
                 particular
                 occasions
                 ,
                 as
                 the
                 customs
                 of
                 the
              
               Zabii
               ;
               
                 many
                 ceremonial
                 precepts
                 thence
                 deduced
                 out
                 of
              
               Maimonides
               ;
               
                 and
                 because
                 such
                 a
                 state
                 of
                 things
                 was
                 foretold
                 ,
                 with
                 which
                 the
                 observation
                 of
                 the
                 Ceremonial
                 Law
                 would
                 be
                 inconsistent
                 .
                 That
                 largely
                 discovered
                 from
                 the
                 Prophecyes
                 of
                 the
                 old
                 Testament
                 .
              
            
          
           
             I
             Now
             come
             to
             the
             
               second
               case
            
             wherein
             miracles
             may
             be
             
             justly
             expected
             ,
             which
             is
             ,
             
               when
               something
               which
               hath
               been
               before
               established
               by
               Divine
               Law
               ,
               is
               to
               be
               repealed
               ,
               and
               some
               other
               way
               of
               worship
               to
               be
               set
               up
               in
               stead
               of
               it
               .
            
             Two
             things
             are
             very
             necessary
             to
             be
             spoken
             to
             for
             the
             clearing
             of
             this
             proposition
             ;
             first
             ,
             
               whether
               a
               Law
               once
               established
               by
               God
               himself
               be
               capable
               of
               a
               repeal
            
             ;
             Secondly
             ,
             
               What
               necessity
               there
               is
            
             
             
               of
               miracles
               to
               manifest
               Gods
               intention
               of
               repealing
               a
               former
               Law.
            
             These
             two
             contain
             the
             main
             foundation
             of
             the
             
               dispute
               between
            
             the
             Iews
             and
             us
             ,
             
               viz.
               whether
               the
               Law
               of
            
             Moses
             
               was
               ever
               to
               be
               laid
               aside
               ,
               and
               whether
               the
               miracles
               of
               our
               blessed
               Saviour
               were
               sufficient
               evidences
               of
               Gods
               intention
               by
               him
               to
               repeal
               the
               former
               Law
               established
               by
            
             Moses
             ?
             I
             begin
             with
             the
             first
             ,
             whether
             a
             
               Divine
               Law
            
             in
             general
             ,
             or
             the
             Law
             of
             Moses
             in
             particular
             may
             be
             abrogated
             or
             repealed
             ,
             after
             God
             himself
             hath
             made
             it
             evident
             that
             the
             promulgation
             of
             it
             was
             from
             himself
             .
             This
             must
             be
             confessed
             the
             strongest
             and
             most
             
               plausible
               plea
            
             the
             
               present
               Iews
            
             have
             for
             their
             Infidelity
             ,
             and
             therefore
             the
             eternity
             of
             the
             Law
             of
             Moses
             ,
             is
             made
             by
             them
             one
             of
             the
             
               fundamental
               articles
            
             of
             their
             
               present
               Creed
            
             ,
             and
             is
             pleaded
             for
             with
             the
             greatest
             subtilty
             by
             their
             great
             
               R.
               Abravan●l
            
             ,
             who
             spends
             his
             whole
             13.
             
             
               Chapter
               de
               capite
               fidei
            
             upon
             it
             ,
             but
             with
             what
             success
             ,
             will
             be
             seen
             in
             our
             clearing
             of
             it
             .
             There
             are
             but
             
               three
               things
            
             can
             be
             supposed
             as
             the
             grounds
             why
             a
             Law
             once
             promulged
             by
             God
             himself
             ,
             should
             not
             be
             capable
             of
             repeal
             ;
             and
             those
             are
             either
             first
             ,
             
               because
               the
               things
               themselves
               commanded
               in
               that
               Law
               are
               of
               such
               a
               nature
               ,
               that
               they
               are
               not
               capable
               of
               being
               dispensed
               with
               :
            
             Or
             secondly
             ,
             
               that
               it
               is
               not
               consistent
               with
               the
               wisdom
               of
               God
               to
               repeal
               a
               Law
               once
               established
               :
            
             Or
             thirdly
             ,
             
               that
               the
               reason
               of
               the
               Law
               continuing
               always
               the
               same
               ,
               it
               would
               argue
               mutability
               in
               God
               to
               revoke
               that
               Law
               ,
               and
               establish
               another
               instead
               of
               it
               :
            
             If
             we
             can
             therefore
             demonstrate
             ,
             
               that
               the
               matter
               of
               the
               Law
               of
               Moses
               is
               of
               a
               positive
               and
               mutable
               nature
               ,
               that
               it
               is
               suitable
               to
               the
               wisdom
               of
               God
               to
               alter
               it
               ,
            
             and
             
               that
               sufficient
               account
               in
               reason
               may
               be
               given
               for
               the
               alteration
               of
               it
               ,
            
             then
             there
             can
             be
             no
             imaginable
             necessity
             that
             a
             Law
             once
             having
             God
             for
             his
             Author
             ,
             must
             therefore
             derive
             from
             him
             an
             eternal
             and
             
               immutable
               obligation
            
             .
          
           
             First
             then
             
               as
               to
               the
               matter
               of
               the
               Law
            
             ;
             and
             here
             it
             must
             be
             
             supposed
             ,
             that
             in
             the
             matter
             of
             controversie
             between
             us
             and
             the
             Iews
             ,
             the
             question
             is
             not
             of
             any
             of
             those
             things
             which
             are
             therefore
             commanded
             ,
             because
             they
             are
             
               intrinsecally
               good
            
             ,
             as
             the
             precepts
             of
             the
             
               natural
               or
               moral
               Law
            
             ,
             but
             of
             those
             things
             which
             are
             therefore
             only
             good
             ,
             because
             
               God
               commands
               them
            
             ,
             i.
             e.
             
               things
               meerly
               positive
            
             ,
             whose
             worth
             and
             value
             ariseth
             not
             
             from
             the
             
               intrinsick
               weight
            
             of
             the
             things
             ,
             but
             from
             the
             
               external
               impress
            
             of
             
               divine
               authority
            
             upon
             them
             .
             Now
             it
             is
             no
             question
             on
             either
             hand
             whether
             God
             may
             require
             
               these
               things
            
             or
             no
             ,
             nor
             whether
             these
             things
             will
             be
             acceptable
             unto
             God
             ,
             so
             long
             as
             he
             requires
             them
             ;
             but
             whether
             ,
             when
             once
             required
             ,
             the
             obligation
             to
             them
             can
             never
             cease
             .
             Such
             kind
             of
             things
             among
             the
             Iews
             we
             suppose
             all
             the
             rites
             and
             ceremonies
             of
             the
             Law
             to
             be
             ;
             viz.
             
               circumcision
               ,
               distinction
            
             of
             meats
             and
             
               days
               ,
               customes
            
             of
             sacrificing
             ,
             and
             such
             like
             ,
             and
             whatever
             other
             Laws
             respected
             them
             as
             a
             distinct
             and
             
               peculiar
               Common-wealth
            
             .
             All
             these
             we
             say
             are
             such
             as
             do
             not
             carry
             an
             
               immutable
               obligation
            
             along
             with
             them
             ;
             and
             that
             on
             these
             accounts
             .
          
           
             
               First
               ,
               because
               these
               things
               are
               not
               primarily
               required
               for
            
             
             
               themselves
               ,
               but
               in
               order
               to
               some
               further
               end
               .
            
             Things
             that
             are
             required
             upon
             their
             
               own
               account
            
             ,
             carry
             an
             
               indispensable
               obligation
            
             in
             them
             to
             their
             performance
             ;
             but
             where
             things
             are
             commanded
             not
             for
             themselves
             ,
             but
             the
             Legislator
             doth
             express
             some
             
               particular
               grounds
            
             of
             requiring
             them
             ,
             there
             the
             end
             and
             intention
             of
             the
             Legislator
             is
             the
             measure
             of
             their
             obligation
             .
             To
             which
             purpose
             Maimonides
             excellently
             speaks
             when
             he
             saith
             ,
             
               That
               the
               particular
               manner
               of
               worship
               among
            
             
             the
             Jews
             ,
             
               as
               sacrifices
               and
               oblations
               ,
               were
               secundum
               intentionem
               secundam
               Dei
               ,
               Gods
               secondary
               intention
               and
               design
               ;
               but
               prayer
               ,
               invocation
               ,
               and
               the
               like
               ,
               were
               nearer
               Gods
               primary
               intention
               :
               Now
               ,
            
             saith
             he
             ,
             
               for
               the
               first
               ,
               they
               are
               no
               further
               acceptable
               to
               God
               ,
               then
               as
               all
               the
               circumstances
               of
               time
               ,
               place
               ,
               and
               persons
               are
               observed
               ,
               which
               are
               prescribed
               by
               God
               himself
               ;
               but
               the
               latter
               are
               acceptable
               in
               any
               person
               ,
               time
               ,
               or
               place
               .
               And
               for
               this
               cause
               ,
            
             saith
             he
             ,
             
               it
               is
               that
               we
               find
               the
               Prophets
               often
               reproving
               men
               for
               their
               too
               great
               sedulity
               in
               bringing
               oblations
               ,
               and
               inculcating
               this
               to
               them
               ,
               that
               God
               did
               not
               intend
               these
               as
               the
               principal
               instances
               of
               his
               worship
               ,
               and
               that
               God
               did
               not
               need
               any
               of
               these
               things
               .
            
             So
             1
             Sam.
             15.
             22.
             
             
               Behold
               to
               obey
               is
               better
               then
               sacrifice
               ,
               and
               to
               hearken
               ,
               then
               the
               fat
               of
               rams
               :
            
             Isa.
             1.
             11.
             
             
               To
               what
               purpose
               is
               the
               multitude
               of
               your
               sacrifices
               unto
               me
               ?
               saith
               the
               Lord.
            
             And
             especially
             Ierem.
             7.
             22
             ,
             23.
             
             
               For
               I
               spake
               not
               to
               your
               Fathers
               ,
               nor
               commanded
               them
               in
               the
               day
               that
               I
               brought
               them
               forth
               out
               of
               the
               Land
               of
               Aegypt
               ,
               concerning
            
             
             
               burnt-offerings
               ;
               but
               this
               thing
               I
               commanded
               them
               ,
               saying
               .
               Obey
               my
               voice
               ,
               and
               I
               will
               be
               your
               God
               ,
               and
               ye
               shall
               be
               my
               people
               .
            
             Of
             which
             words
             Maimonides
             saith
             ,
             
               Scrupulum
               moverunt
               omnibus
               ,
               quos
               mihi
               videre
               aut
               audire
               contigit
            
             ;
             For
             say
             they
             ,
             how
             can
             it
             be
             that
             God
             did
             not
             commandthem
             
               concerning
               sacrifices
            
             ,
             when
             great
             part
             of
             the
             Law
             is
             about
             them
             ?
             But
             Maimonides
             well
             resolves
             the
             doubt
             thus
             ,
             
               That
               Gods
               primary
               intention
               ,
               and
               that
               which
               he
               chiefly
               looked
               at
               was
               obedience
               ;
               but
               Gods
               intention
               in
               sacrifices
               and
               oblations
               ,
               was
               only
               to
               teach
               them
               the
               chief
               thing
               ,
               which
               was
               obedience
               .
            
             This
             then
             is
             of
             the
             number
             of
             those
             things
             which
             are
             spoken
             absolutely
             ,
             but
             to
             be
             understood
             comparatively
             ,
             as
             ,
             
               I
               will
               have
               mercy
               and
               not
               sacrifice
               .
               My
               doctrine
               is
               not
               mine
               ,
               but
               his
               that
               sent
               me
               .
               It
               is
               not
               you
               that
               speak
               ,
               but
               the
               holy
               Ghost
               ,
            
             &c.
             
             So
             that
             we
             see
             all
             the
             goodness
             which
             is
             in
             these
             things
             ,
             is
             conveyed
             into
             them
             by
             that
             which
             is
             
               morally
               good
            
             ,
             which
             is
             obedience
             ;
             and
             God
             did
             never
             regard
             the
             performance
             of
             those
             Laws
             any
             further
             then
             as
             it
             was
             an
             expression
             of
             obedience
             ;
             and
             it
             was
             conjoyned
             with
             those
             other
             
               moral
               duties
            
             which
             were
             most
             agreeable
             to
             the
             
               Divine
               nature
            
             .
             And
             in
             this
             sense
             many
             understood
             that
             
               difficult
               place
            
             ,
             Ezek.
             20.
             25.
             
             
               And
               I
               gave
               them
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               statutes
               that
               were
               not
               good
            
             ,
             i.
             e.
             say
             they
             ,
             
               comparatively
               with
               these
               things
               which
               were
               simply
               and
               in
               themselves
               good
            
             ;
             to
             which
             purpose
             they
             give
             this
             rule
             ,
             
               aliquid
               negatur
               inesse
               alicui
               ,
               quod
               alterius
               comparatione
               existimatur
               exiguum
               .
            
             But
             I
             rather
             think
             that
             which
             the
             
               Chaldee
               Paraphrast
            
             suggests
             ,
             and
             others
             explain
             further
             ,
             to
             be
             the
             meaning
             of
             that
             place
             ,
             viz.
             that
             by
             the
             
               precepts
               that
               were
               not
               good
            
             ,
             is
             meant
             the
             cruel
             and
             
               tyrannical
               impositions
            
             of
             those
             
               enemies
               God
            
             for
             their
             sins
             did
             deliver
             them
             over
             to
             ,
             which
             were
             far
             from
             being
             acceptable
             to
             them
             ,
             which
             is
             frequently
             the
             sense
             of
             good
             in
             Scripture
             .
             Thus
             we
             see
             one
             reason
             why
             the
             
               ceremonial
               precepts
            
             do
             not
             in
             themselves
             imply
             an
             
               immutable
               obligation
            
             ,
             because
             they
             are
             not
             commanded
             for
             themselves
             ,
             but
             in
             order
             to
             a
             
               further
               end
            
             .
          
           
             
               Because
               God
               hath
               frequently
               dispensed
               with
               the
               ceremonial
               precepts
               when
               they
               were
               in
               greatest
               force
               ,
               if
               the
               end
               of
               them
            
             
             
               could
               be
               attained
               without
               them
            
             .
             Thus
             the
             precept
             of
             
               circumcision
               slept
            
             during
             the
             
               Israelites
               travels
            
             in
             the
             wilderness
             .
             
             Thus
             David
             eat
             of
             the
             shew-bread
             ,
             which
             is
             expresly
             forbidden
             in
             the
             Law
             ;
             the
             Iews
             think
             to
             evade
             this
             by
             distinguishing
             
             between
             the
             bread
             of
             confession
             in
             the
             
               Eucharistical
               offering
            
             mentioned
             Levit.
             7.
             13.
             and
             the
             proper
             shew-bread
             :
             Now
             they
             say
             David
             eat
             only
             of
             the
             first
             ,
             and
             not
             of
             the
             second
             ;
             but
             this
             is
             
               glossa
               Aurelianensis
            
             ,
             which
             overthrows
             the
             Text
             ;
             for
             it
             is
             expresly
             said
             ,
             that
             the
             ground
             why
             the
             Priest
             gave
             him
             
               holy
               bread
            
             ,
             was
             because
             there
             was
             none
             there
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               shew-bread
            
             ,
             1
             Sam.
             21.
             6.
             
             A
             like
             violation
             of
             the
             Law
             without
             reproof
             ,
             is
             commonly
             supposed
             by
             the
             Iews
             to
             have
             been
             in
             the
             siege
             of
             Iericho
             ,
             viz.
             in
             the
             case
             of
             the
             Sabbath
             .
             But
             it
             is
             more
             plain
             in
             that
             
               Anomalous
               Passeover
            
             observed
             by
             Hezekiah
             ,
             which
             many
             of
             the
             Iews
             themselves
             acknowledge
             was
             not
             observed
             as
             the
             
               second
               Passeover
            
             provided
             by
             the
             Law
             to
             be
             celebrated
             on
             the
             14
             day
             of
             the
             
               second
               moneth
               by
               those
               who
               were
               debarred
               of
               the
               first
               for
               their
               legal
               uncleanness
            
             ;
             but
             they
             suppose
             it
             to
             have
             been
             intended
             for
             the
             
               legal
               Passeover
            
             ;
             only
             because
             the
             fourteenth
             
             of
             Nisan
             was
             passed
             before
             the
             sanctification
             of
             the
             Temple
             was
             finished
             ,
             lest
             they
             should
             celebrate
             none
             at
             all
             that
             year
             ,
             they
             tell
             us
             that
             Hezekiah
             with
             the
             consent
             of
             
             the
             Rulers
             ,
             did
             make
             an
             Intercalation
             that
             year
             of
             a
             whole
             moneth
             ,
             and
             so
             Nisan
             was
             reckoned
             for
             the
             
               second
               Adar
            
             .
             and
             Iiar
             for
             Nisan
             ,
             from
             whence
             they
             say
             that
             Hezekiah
             did
             
               intercalate
               Nisan
            
             in
             Nisan
             ,
             that
             is
             ,
             added
             another
             Nisan
             
             to
             the
             first
             .
             But
             where
             do
             we
             read
             any
             such
             thing
             permitted
             in
             the
             Law
             as
             the
             celebrating
             the
             
               first
               Passeover
            
             the
             14
             of
             the
             
               second
               moneth
            
             ?
             But
             granting
             that
             it
             was
             observed
             as
             a
             
               second
               Passeover
            
             ,
             because
             of
             the
             want
             of
             
               legal
               sanctification
            
             both
             in
             Priests
             and
             people
             ;
             yet
             we
             find
             great
             irregularities
             in
             the
             observation
             of
             it
             ;
             for
             it
             is
             expresly
             said
             ,
             
               That
               a
               multitude
               of
               the
               people
               had
               not
               cleansed
               themselves
               ,
               yet
               they
               did
               eat
               the
               Passeover
               otherwise
               then
               it
               was
               written
               .
            
             
             And
             yet
             it
             is
             said
             upon
             Hezekiah's
             
               prayer
               ,
               that
               the
               Lord
               hearkened
               to
            
             Hezekiah
             ,
             
               and
               healed
               every
               one
            
             .
             So
             that
             we
             see
             God
             himself
             did
             dispense
             with
             the
             strict
             
               ceremonial
               precepts
            
             
             of
             the
             Law
             ,
             where
             men
             did
             look
             after
             the
             main
             and
             
               substantial
               parts
            
             of
             the
             
               worship
               God
            
             required
             from
             them
             .
             Nay
             God
             himself
             hath
             expresly
             declared
             his
             own
             will
             to
             dispense
             with
             
             the
             ritual
             and
             
               ceremonial
               Law
            
             ,
             where
             it
             comees
             to
             stand
             in
             competition
             with
             such
             things
             as
             have
             an
             
               internal
               goodness
            
             in
             them
             ,
             when
             he
             saith
             
               he
               desired
               mercy
               and
               not
               sacrifice
               ,
               and
               the
               knowledge
               of
               God
               more
               then
               burnt-offerings
               .
            
             Thus
             
             we
             plainly
             see
             that
             the
             
               ceremonial
               Law
            
             ,
             however
             positive
             it
             was
             ,
             did
             yield
             as
             to
             its
             obligation
             ,
             when
             any
             thing
             that
             was
             moral
             ,
             stood
             in
             competition
             with
             it
             .
             And
             so
             the
             Iews
             themselves
             suppose
             an
             open
             violation
             of
             the
             
               judicial
               Law
            
             to
             have
             been
             in
             the
             hanging
             up
             of
             
               Sauls
               sons
            
             a
             long
             time
             together
             ,
             directly
             contrary
             to
             Deut.
             21.
             23.
             which
             they
             conceive
             
             to
             have
             been
             from
             the
             16.
             of
             Nisan
             to
             the
             17.
             of
             Marchesvan
             ,
             which
             is
             as
             much
             as
             from
             our
             March
             to
             September
             ,
             whereas
             the
             Law
             saith
             expresly
             that
             the
             
               body
               of
               one
               that
               is
               hanged
               shall
               not
               remain
               all
               night
               upon
               the
               tree
               ,
               but
               thou
               shalt
               in
               any
               wise
               bury
               him
               that
               day
               .
            
             One
             of
             the
             
               Iewish
               Rabbies
            
             ,
             as
             
               G.
               Vorstius
            
             tells
             us
             ,
             is
             so
             troubled
             at
             this
             ,
             
               that
               he
            
             
             
               wisheth
               that
               place
               in
            
             Samuel
             
               expunged
               out
               of
               Scripture
               ,
               that
               the
               name
               of
               God
               might
               be
               sanctified
               .
            
             But
             whether
             this
             were
             done
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               by
               the
               command
               of
               the
               Oracle
               or
               no
               ,
            
             or
             whether
             only
             by
             a
             
               general
               permission
            
             ,
             we
             see
             it
             was
             
               acceptable
               unto
               God
            
             ;
             for
             upon
             that
             the
             
               Gibeonites
               famine
            
             was
             
               removed
               ,
               and
               God
               was
               intreated
               for
               the
               Land.
            
             Thus
             we
             have
             now
             proved
             that
             there
             is
             no
             immutable
             and
             
               indispensable
               obligation
            
             which
             ariseth
             from
             the
             
               things
               themselves
            
             .
          
           
             Secondly
             ,
             it
             is
             no
             ways
             inconsistent
             with
             the
             
               wisdom
               of
            
             
             God
             to
             repeal
             such
             a
             Law
             when
             once
             established
             .
             The
             main
             argument
             of
             that
             learned
             
               R.
               Abravanel
            
             ,
             whereby
             he
             would
             establish
             the
             eternity
             of
             the
             
               Law
               of
               Moses
            
             ,
             is
             fetched
             from
             
             hence
             ,
             
               That
               this
               Law
               was
               the
               result
               of
               the
               wisdom
               of
               God
               ,
               who
               knows
               the
               suitableness
               of
               things
               he
               appoints
               to
               the
               ends
               he
               appoints
               them
               for
               ,
               as
               God
               hath
               appointed
               bread
               to
               be
               the
               food
               of
               mans
               body
               :
               Now
               we
               are
               not
               to
               enquire
               why
               God
               hath
               appointed
               bread
               and
               no
               other
               thing
               to
               be
               the
               food
               of
               man
               ;
               no
               more
               ,
            
             saith
             he
             ,
             
               are
               we
               to
               enquire
               why
               God
               hath
               appointed
               this
               Law
               rather
               then
               another
               for
               the
               food
               of
               our
               souls
               ;
               but
               we
               are
               to
               rest
               contented
               with
               the
               counsels
               of
               God
               ,
               though
               we
               understand
               not
               tht
               reasons
               of
               them
               .
            
             This
             is
             the
             substance
             of
             that
             argument
             ,
             which
             he
             more
             largely
             deduceth
             .
             To
             which
             we
             answer
             ,
             that
             his
             argument
             holds
             good
             for
             obedience
             to
             all
             
               Gods
               positive
               precepts
            
             
             of
             what
             kind
             or
             nature
             soever
             they
             be
             ,
             so
             long
             as
             we
             know
             their
             obligation
             to
             continue
             ;
             but
             all
             the
             question
             is
             ,
             whether
             every
             
               positive
               precept
            
             must
             
               always
               continue
            
             to
             oblige
             .
             And
             thus
             far
             his
             similitude
             will
             hold
             good
             ,
             that
             whatever
             God
             doth
             command
             ,
             we
             are
             to
             look
             upon
             it
             to
             be
             as
             necessary
             to
             our
             souls
             ,
             as
             bread
             to
             our
             bodies
             ;
             but
             hence
             it
             follows
             not
             that
             our
             souls
             must
             be
             always
             held
             to
             the
             
               same
               positive
               precepts
            
             ,
             any
             more
             then
             our
             bodies
             to
             the
             
               same
               kind
            
             of
             food
             .
             Nay
             ,
             as
             in
             our
             bodies
             we
             find
             some
             kind
             of
             food
             always
             necessary
             ,
             but
             the
             kind
             of
             it
             to
             alter
             according
             to
             
               age
               ,
               health
            
             ,
             and
             constitutions
             ;
             so
             we
             say
             some
             kind
             of
             
               Divine
               revelation
            
             is
             always
             necessary
             ;
             but
             God
             is
             graciously
             pleased
             to
             temper
             it
             according
             to
             the
             age
             and
             growth
             of
             his
             people
             ;
             so
             he
             fed
             them
             as
             with
             milk
             in
             their
             nonage
             ,
             with
             a
             ritual
             and
             
               ceremonial
               Law
            
             ,
             and
             trained
             them
             up
             by
             degrees
             under
             the
             Nursery
             of
             the
             Prophets
             ,
             till
             the
             Church
             was
             grown
             to
             age
             ,
             and
             then
             God
             fed
             it
             with
             the
             
               strong
               meat
            
             which
             is
             contained
             in
             
               Gods
               revelation
            
             of
             his
             will
             by
             the
             Gospel
             of
             his
             Son.
             And
             therein
             was
             abundantly
             seen
             Gods
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             
               variegated
               wisdom
            
             ,
             that
             he
             made
             choise
             of
             such
             excellent
             and
             
               proportionable
               wayes
            
             to
             his
             peoples
             capacity
             to
             prepare
             them
             gradually
             for
             that
             full
             and
             
               compleat
               revelation
            
             which
             was
             reserved
             for
             the
             time
             of
             the
             appearance
             of
             the
             
               true
               Messias
            
             in
             the
             world
             .
             For
             can
             any
             thing
             be
             more
             plain
             then
             the
             
               gradual
               progress
            
             of
             
               Divine
               revelation
            
             from
             the
             beginning
             of
             the
             world
             ?
             That
             fair
             resemblance
             and
             portraicture
             of
             
               God
               himself
            
             ,
             and
             
               his
               will
            
             upon
             
               his
               word
            
             (
             if
             I
             may
             so
             express
             it
             )
             had
             its
             
               ground
               work
            
             laid
             upon
             mans
             
               first
               Apostacy
            
             ,
             in
             the
             promise
             made
             Gen.
             3.
             15.
             whereon
             some
             
               further
               lines
            
             were
             drawn
             in
             the
             times
             of
             the
             Patriarchs
             ;
             but
             it
             had
             its
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             was
             shadowed
             out
             the
             most
             in
             the
             typical
             and
             
               ceremonial
               Law
            
             ,
             but
             was
             never
             filled
             up
             to
             the
             life
             ,
             nor
             had
             its
             perfect
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             till
             the
             Son
             of
             God
             himself
             appeared
             unto
             the
             world
             .
             If
             then
             it
             be
             inconsistent
             with
             the
             wisdom
             of
             God
             to
             add
             any
             thing
             to
             the
             Law
             of
             Moses
             ,
             why
             not
             to
             the
             revelation
             made
             to
             Adam
             or
             the
             Patriarchs
             ?
             or
             especially
             to
             the
             
               seven
               precepts
            
             of
             Noah
             ,
             which
             they
             suppose
             to
             have
             
               been
               given
            
             to
             all
             mankind
             after
             the
             flood
             ?
             If
             it
             were
             not
             repugnant
             to
             the
             wisdom
             of
             God
             to
             superadd
             rituals
             and
             ceremonials
             to
             morals
             
             and
             naturals
             ,
             why
             shall
             it
             be
             to
             take
             down
             the
             Scaffolds
             of
             Ceremonies
             ,
             when
             Gods
             spiritual
             Temple
             the
             Church
             of
             God
             is
             come
             to
             its
             full
             height
             ?
             Is
             there
             not
             more
             reason
             that
             rituals
             should
             give
             place
             to
             substantials
             ,
             then
             that
             such
             should
             be
             superinduced
             to
             morals
             ?
          
           
             There
             are
             only
             two
             things
             can
             be
             pleaded
             by
             the
             Iewes
             why
             it
             should
             be
             more
             repugnant
             to
             the
             wisdom
             of
             God
             to
             
             add
             to
             the
             Law
             of
             Moses
             ,
             then
             to
             any
             former
             revelation
             ,
             which
             are
             the
             greater
             perfection
             they
             suppose
             to
             be
             in
             this
             revelation
             above
             others
             ,
             and
             that
             God
             in
             the
             promulgation
             of
             it
             did
             express
             that
             he
             would
             never
             alter
             it
             .
             But
             both
             these
             are
             manifestly
             defective
             and
             insufficient
             in
             order
             to
             the
             end
             for
             which
             they
             are
             produced
             .
             For
             first
             ,
             what
             evidence
             is
             there
             that
             the
             Law
             of
             Moses
             contained
             so
             great
             perfection
             in
             it
             ,
             as
             that
             it
             was
             not
             capable
             of
             having
             any
             additions
             made
             to
             it
             by
             God
             himself
             ?
             We
             speak
             not
             now
             of
             the
             perfection
             of
             the
             
               Moral
               Law
            
             ,
             which
             it
             is
             granted
             contained
             in
             it
             the
             foundation
             of
             all
             
               positive
               precepts
            
             ;
             for
             this
             we
             never
             contend
             
             for
             the
             abrogation
             of
             ,
             but
             the
             
               ritual
               Law
            
             is
             that
             we
             meddle
             with
             ;
             and
             is
             it
             possible
             any
             men
             should
             be
             so
             
               little
               befriended
            
             by
             reason
             as
             to
             think
             this
             to
             be
             the
             
               utmost
               pitch
            
             of
             what
             God
             could
             reveal
             to
             the
             world
             as
             to
             the
             way
             of
             his
             own
             worship
             ?
             Let
             any
             indifferent
             
               rational
               person
            
             take
             the
             precepts
             of
             the
             Gospel
             ,
             and
             lay
             them
             in
             the
             ballance
             with
             those
             of
             the
             
               Ceremonial
               Law
            
             ,
             and
             if
             he
             makes
             any
             scruple
             of
             deciding
             on
             which
             side
             the
             over-weight
             lies
             ,
             we
             may
             have
             cause
             to
             suspect
             him
             forsaken
             of
             that
             little
             reason
             which
             gave
             him
             the
             name
             of
             man.
             Let
             but
             the
             fifth
             of
             Matthew
             be
             laid
             against
             the
             whole
             book
             of
             Leviticus
             ,
             and
             then
             see
             whether
             contains
             the
             more
             
               excellent
               precepts
            
             ,
             and
             more
             suitable
             to
             the
             
               Divine
               nature
            
             ?
             I
             speak
             not
             this
             to
             disparage
             any
             thing
             which
             had
             once
             God
             for
             the
             Author
             of
             it
             ,
             but
             to
             let
             us
             see
             how
             far
             God
             was
             from
             the
             necessity
             of
             
               natural
               agents
            
             to
             act
             to
             the
             height
             of
             his
             strength
             in
             that
             discovery
             of
             his
             
               Will.
               God
            
             is
             wise
             as
             well
             as
             righteous
             in
             all
             his
             wayes
             ;
             as
             he
             can
             command
             nothing
             but
             what
             was
             just
             ;
             so
             he
             will
             command
             nothing
             but
             what
             is
             good
             ,
             nay
             excellent
             in
             its
             kind
             .
             But
             though
             all
             the
             Starr●
             be
             in
             the
             same
             
               firmament
               ,
               yet
               one
               star
               differs
               from
               another
               in
               glory
            
             ;
             though
             they
             may
             be
             all
             pearls
             ,
             yet
             some
             may
             be
             more
             
             orient
             then
             others
             are
             ;
             every
             place
             of
             
               holy
               Scripture
            
             may
             have
             its
             crown
             ,
             but
             some
             may
             have
             their
             aureolae
             ,
             a
             greater
             excellency
             ,
             a
             fuller
             and
             
               larger
               capacity
            
             then
             the
             other
             hath
             ;
             every
             parcel
             of
             
               Divine
               revelation
            
             may
             have
             some
             perfection
             in
             its
             kind
             ,
             yet
             there
             may
             be
             some
             
               monstra
               perfectionis
            
             in
             Scaligers
             expression
             ,
             that
             may
             far
             outvy
             the
             glory
             and
             excellency
             of
             the
             rest
             .
             Can
             we
             think
             the
             mists
             and
             umbrages
             of
             the
             Law
             could
             ever
             cast
             so
             glorious
             a
             light
             as
             the
             Sun
             of
             righteousness
             himself
             in
             his
             
               Meridian
               elevation
            
             ?
             As
             well
             may
             we
             think
             a
             
               dark
               shady
               passage
            
             more
             magnificent
             and
             glorious
             then
             the
             most
             
               Princely
               Pallace
            
             ,
             a
             picture
             drawn
             in
             Charcoale
             more
             exquisite
             and
             curious
             then
             the
             lines
             of
             Apelles
             ,
             some
             
               imperfect
               rudiments
            
             more
             exact
             and
             accurate
             then
             the
             most
             
               elabarate
               work
            
             ,
             as
             go
             about
             to
             compare
             the
             Law
             of
             Moses
             with
             the
             Gospel
             of
             
               Iesus
               Christ
            
             in
             point
             of
             excellency
             and
             perfection
             .
             Let
             the
             Iews
             then
             boast
             never
             so
             much
             of
             their
             
               gradus
               Mosaicus
            
             ,
             and
             how
             much
             it
             exceeded
             the
             degree
             of
             revelation
             in
             other
             Prophets
             ,
             we
             know
             if
             his
             light
             be
             compared
             with
             what
             the
             Gospel
             communicates
             ,
             Moses
             himself
             saw
             but
             as
             in
             a
             
               glass
               darkly
            
             ,
             and
             not
             
               in
               speculo
               lucido
            
             ,
             as
             the
             Iews
             are
             wont
             to
             speak
             .
             We
             honour
             
               Moses
               much
            
             ,
             but
             we
             have
             learnt
             to
             honour
             him
             at
             whose
             transfiguration
             he
             was
             present
             more
             ;
             neither
             can
             that
             be
             thought
             any
             disparagement
             to
             him
             who
             accounted
             
               the
               reproach
               of
               Christ
               greater
               riches
               then
               the
               treasures
               of
               Aegypt
               .
            
          
           
             
               But
               it
               may
               be
               ,
               though
               the
               Law
               in
               its
               self
               be
               not
               so
               absolutely
               perfect
               ,
               yet
               God
               may
               have
               declared
               he
               will
               never
               alter
               it
               ,
               and
            
             
             
               then
               it
               is
               not
               consistent
               with
               Divine
               wisdom
               to
               repeal
               it
               .
            
             Very
             true
             :
             God
             will
             never
             alter
             what
             he
             hath
             said
             
               he
               will
               not
            
             ;
             but
             where
             is
             it
             that
             he
             hath
             thus
             bound
             up
             himself
             ?
             Is
             it
             in
             that
             noted
             place
             to
             this
             purpose
             ,
             
               Thou
               shalt
               not
               add
               thereto
               nor
               diminish
               from
               it
               .
            
             So
             indeed
             Maimonides
             argues
             ;
             but
             
             therein
             more
             like
             a
             Iew
             then
             himself
             ;
             and
             yet
             one
             of
             his
             own
             Nation
             therein
             far
             more
             ingenuous
             then
             he
             ,
             gives
             a
             most
             sufficient
             answer
             to
             it
             ,
             which
             is
             
               R.
               Ios.
               Albo
            
             whose
             words
             are
             thus
             produced
             by
             Vorstius
             and
             others
             ;
             
               the
               Scripture
               only
               admonisheth
               us
               ,
               that
               we
               should
               not
               add
               to
               nor
               diminish
               from
               Gods
               commands
               according
               to
               our
               own
               wills
               ;
               but
               what
               hinders
            
             saith
             he
             ,
             
               but
               God
               himself
               may
               according
               to
               his
               own
               wisdom
               add
            
             
             
               or
               diminish
               what
               he
               pleaseth
            
             ?
             But
             are
             they
             in
             good
             earnest
             when
             they
             say
             God
             bound
             up
             himself
             by
             this
             speech
             ?
             whence
             came
             then
             all
             the
             
               Prophetical
               revelations
            
             among
             the
             Iews
             ?
             did
             these
             add
             nothing
             to
             the
             
               Law
               of
               Moses
            
             ,
             which
             was
             as
             much
             the
             will
             of
             God
             when
             revealed
             by
             them
             ;
             as
             any
             thing
             was
             revealed
             by
             Moses
             himself
             ?
             or
             will
             they
             say
             that
             all
             those
             things
             were
             contained
             for
             the
             substance
             in
             the
             Law
             of
             Moses
             ,
             as
             to
             what
             concerned
             practice
             ?
             very
             true
             ;
             but
             not
             in
             the
             Ceremonial
             ,
             but
             the
             
               Moral
               Law
            
             ;
             and
             so
             we
             shall
             not
             stick
             to
             grant
             that
             the
             whole
             duty
             of
             man
             may
             be
             reduced
             to
             that
             .
             But
             if
             
               adding
               to
               the
               precepts
            
             be
             
               the
               doing
               of
               Gods
               commands
               in
               another
               way
               then
               he
               hath
               prescribed
               ,
               and
               diminishing
               from
               them
               be
               meerly
               not
               to
               do
               what
               God
               hath
               commanded
               ,
            
             as
             some
             conceive
             ,
             then
             these
             words
             are
             still
             more
             remote
             from
             the
             sense
             affixed
             on
             them
             by
             the
             
               incredulous
               Iews
            
             .
             For
             why
             may
             not
             God
             himself
             add
             to
             his
             own
             Laws
             or
             alter
             the
             form
             of
             them
             ,
             although
             we
             are
             
               alwayes
               bound
            
             directly
             to
             
               follow
               Gods
            
             declared
             will
             ?
             May
             not
             God
             enlarge
             his
             own
             will
             ,
             and
             bring
             his
             Schollars
             from
             the
             rudiments
             of
             their
             nonage
             to
             the
             higher
             knowledge
             of
             those
             who
             are
             
               full
               grown
            
             ?
             or
             must
             the
             world
             of
             necessity
             do
             that
             which
             the
             
               old
               Roman
            
             so
             much
             abhorred
             ,
             
               senescere
               in
               elementis
               ,
               wax
               gray
               in
               learning
               this
               A
               ,
               B
               ,
               C
               ?
            
             or
             was
             the
             
               Ceremonial
               Law
            
             like
             the
             
               China
               Characters
            
             ,
             that
             the
             world
             r●ight
             spend
             its
             age
             in
             conning
             of
             them
             ?
             But
             it
             appears
             that
             there
             was
             no
             other
             meaning
             in
             that
             strict
             prohibition
             ,
             then
             that
             men
             should
             not
             of
             their
             
               own
               heads
            
             offer
             to
             finde
             out
             
               new
               ways
            
             of
             worship
             as
             Ieroboam
             did
             ,
             but
             that
             
               Gods
               revelation
            
             of
             his
             own
             will
             in
             all
             its
             
               different
               degrees
            
             was
             to
             be
             the
             
               adaequate
               rule
            
             of
             the
             way
             and
             parts
             of
             his
             
               own
               worship
            
             .
             And
             I
             would
             fain
             know
             of
             the
             Iews
             whether
             their
             
               own
               severe
            
             and
             
               strict
               prohibitions
            
             of
             things
             not
             at
             all
             forbidden
             in
             the
             Law
             of
             God
             ,
             and
             that
             on
             
               a
               religious
               account
            
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               boundary
               to
               the
               Law
            
             ,
             come
             not
             nearer
             the
             
               adding
               to
               Gods
               Law
            
             ,
             then
             Gods
             own
             further
             declaration
             of
             his
             will
             doth
             ?
             All
             the
             dispute
             then
             must
             be
             ,
             not
             whether
             God
             may
             add
             to
             his
             own
             Law
             ,
             but
             whether
             the
             Gospel
             be
             a
             
               prohibited
               addition
            
             to
             the
             Law
             of
             Moses
             ,
             that
             is
             ,
             whether
             it
             be
             only
             the
             invention
             of
             men
             ,
             or
             it
             be
             the
             
               express
               declaration
               of
               the
               will
               of
               God
               ?
            
             As
             to
             which
             controversie
             ,
             
             he
             is
             no
             true
             Christian
             who
             dare
             not
             readily
             joyn
             issue
             with
             them
             ,
             and
             undertake
             to
             prove
             by
             all
             the
             arguments
             by
             which
             they
             believe
             the
             Law
             of
             Moses
             to
             have
             been
             of
             
               Divine
               revelation
            
             ,
             that
             the
             Gospel
             of
             Christ
             is
             a
             clear
             manifestation
             of
             the
             Will
             of
             God.
             But
             of
             that
             afterwards
             .
          
           
             From
             hence
             it
             is
             evident
             that
             God
             hath
             not
             by
             this
             place
             
             tyed
             up
             himself
             from
             any
             surther
             manifestation
             of
             his
             mind
             beyond
             the
             Law
             of
             Moses
             ;
             but
             it
             may
             be
             they
             may
             put
             greater
             confidence
             in
             those
             expressions
             which
             seem
             necessarily
             to
             imply
             a
             perpetual
             and
             
               unalterable
               obligation
            
             in
             the
             Law
             of
             Moses
             :
             For
             ,
             saith
             the
             late
             learned
             
               Rabbi
               Manasse
               Ben
               Israel
               ,
               If
               by
               such
               expressions
               as
               those
               are
               used
               in
               Scripture
            
             
             
               which
               seem
               to
               import
               the
               perpetuity
               of
               the
               Law
               of
            
             Moses
             ,
             
               somewhat
               ●lse
               should
               be
               meant
               then
               they
               seem
               to
               express
               ;
               what
               did
            
             Moses
             
               and
               the
               Prophets
               in
               using
               them
               but
               lay
               a
               stumbling
               block
               in
               the
               wayes
               of
               men
               ,
               whereas
               they
               might
               have
               spoken
               clearly
               and
               told
               us
               there
               should
               a
               time
               come
               when
               the
               Ceremonial
               Law
               should
               oblige
               no
               longer
               ?
            
             This
             being
             a
             charge
             of
             so
             high
             a
             nature
             ,
             must
             not
             be
             dismissed
             without
             a
             particular
             enquiry
             into
             the
             expressions
             which
             are
             the
             ground
             and
             reason
             of
             it
             .
             The
             places
             most
             insisted
             on
             by
             the
             Iews
             ,
             are
             Deut.
             29.
             29.
             
             
               Things
               which
               are
               revealed
               belong
               to
               us
               and
               to
               our
               children
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               for
               ever
            
             .
             So
             Levit.
             23.
             14.
             
               the
               precept
               of
               offering
               the
               first
               fruits
               is
               there
               called
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               a
               statute
               for
               ever
            
             ;
             and
             that
             of
             the
             Passover
             ,
             Exodus
             12.
             17.
             where
             the
             same
             expression
             is
             used
             .
             From
             hence
             they
             infer
             that
             no
             alteration
             can
             happen
             as
             to
             the
             
               Ceremonial
               Law
            
             since
             God
             himself
             hath
             declared
             that
             it
             shall
             continue
             for
             ever
             .
             To
             this
             common
             argument
             of
             the
             Iews
             ,
             it
             is
             in
             general
             replyed
             that
             the
             word
             in
             which
             the
             main
             force
             of
             the
             argument
             lyes
             ,
             doth
             not
             carry
             with
             it
             an
             absolute
             perpetuity
             ,
             but
             it
             signifies
             according
             to
             the
             subject
             it
             is
             joyned
             with
             .
             So
             when
             it
             is
             applyed
             to
             God
             ,
             it
             signifies
             oternity
             ,
             not
             so
             much
             from
             the
             meer
             importance
             of
             the
             word
             ,
             as
             from
             the
             
               necessary
               existence
            
             of
             the
             
               Divine
               nature
            
             .
             Thence
             Maimonides
             himself
             can
             say
             ,
             
               Proinde
               sciendumest
               quod
               Olam
               non
               necessario
               significet
               aeternitatem
               ,
            
             
             
               nisi
               ei
               conjungatur
               Ed
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             vel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               idque
               vel
               post
               illud
               ut
               Olam
               vaed
               vel
               ante
               Ad
               Olam
               .
            
             Although
             this
             rule
             of
             his
             hath
             no
             certainty
             at
             all
             in
             it
             ,
             as
             appears
             from
             his
             collection
             
             of
             it
             ,
             which
             is
             because
             it
             is
             said
             ,
             Psal.
             10.
             16.
             
             
               The
               Lord
               he
               is
               King
               Olam
               vaed
               ,
               for
               ever●
               and
               ever
               :
            
             but
             as
             I
             said
             already
             ,
             that
             is
             not
             from
             the
             signification
             of
             the
             word
             ,
             but
             the
             nature
             of
             the
             thing
             .
             And
             it
             is
             most
             plain
             in
             Scripture
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             so
             far
             from
             implying
             a
             necessary
             p●rpetuity
             ,
             that
             it
             is
             applyed
             to
             such
             things
             as
             can
             have
             no
             long
             duration
             ,
             as
             Exodus
             21.
             6.
             
               and
               he
               shall
               serve
               him
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             is
             (
             as
             the
             Iews
             themselves
             expound
             it
             )
             
               to
               the
               next
               Iubil●e
               though
               it
               were
               near
               or
               far
               off
               .
            
             So
             1
             Samuel
             1.
             22.
             
             Where
             Samuel
             is
             said
             
               to
               abide
               before
               the
               Lord
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               for
               ever
            
             ,
             where
             we
             finde
             Maimonides
             his
             
               Ad
               Olam
            
             in
             a
             sense
             very
             far
             short
             of
             eternity
             ;
             this
             is
             so
             plain
             that
             the
             formerly
             cited
             
               R
               Ioseph
               Albo
            
             doth
             in
             terms
             confess
             it
             ,
             and
             produceth
             a
             multitude
             of
             other
             places
             to
             the
             same
             purpose
             .
             ●or
             which
             though
             he
             be
             sufficiently
             censured
             by
             his
             Brethren
             ,
             yet
             we
             may
             see
             there
             may
             be
             some
             ingenuity
             left
             in
             a
             
               Iewish
               Rabbi
            
             ,
             even
             in
             the
             
               grand
               dispute
            
             concerning
             the
             eternity
             of
             the
             Law
             of
             Moses
             .
          
           
             All
             the
             difficulty
             now
             is
             to
             assign
             some
             
               rational
               accounts
            
             why
             such
             precepts
             which
             God
             did
             not
             intend
             should
             be
             alwayes
             
             obligatory
             ,
             yet
             should
             be
             enforced
             upon
             them
             in
             such
             expressions
             which
             may
             seem
             at
             least
             to
             imply
             a
             perpetuity
             .
             Of
             which
             these
             may
             be
             given
             .
             First
             ,
             
               That
               these
               precepts
               to
               which
               these
               expressions
               are
               annexed
               ,
               should
               not
               be
               looked
               on
               as
               meer
               ambulatory
               Laws
               that
               did
               only
               concern
               them
               in
               their
               travels
               through
               the
               wilderness
               ,
               and
               not
               continue
               obligatory
               when
               they
               were
               setled
               in
               Canaan
               .
            
             For
             which
             purpose
             we
             are
             to
             observe
             ,
             that
             though
             all
             the
             Laws
             were
             given
             in
             one
             body
             in
             the
             wilderness
             ,
             yet
             the
             obligation
             to
             all
             of
             them
             did
             not
             commence
             at
             the
             same
             time
             ,
             neither
             were
             they
             to
             continue
             for
             the
             
               same
               duration
            
             ;
             these
             three
             sorts
             of
             precepts
             may
             be
             observed
             among
             them
             ;
             first
             such
             as
             concerned
             them
             only
             in
             their
             
               present
               condition
            
             ,
             as
             that
             about
             the
             Tabernacle
             ,
             which
             was
             then
             a
             
               moveable
               Temple
            
             among
             them
             ,
             suitable
             to
             their
             condition
             ;
             but
             when
             they
             were
             setled
             ,
             God
             was
             to
             have
             a
             setled
             house
             too
             .
             So
             that
             precept
             of
             going
             without
             
               the
               camp
            
             ,
             Deut.
             23.
             12.
             had
             an
             immediate
             respect
             to
             their
             
               peregrination
               .
               Secondly
            
             ,
             such
             precepts
             as
             were
             given
             them
             ,
             but
             they
             were
             not
             bound
             to
             perform
             them
             till
             their
             setlement
             in
             
               Canaan
               ,
               as
               driving
               out
               the
               Canaanites
               ,
            
             Numb
             .
             33.
             52.
             
             
               building
               the
               Temple
               in
               the
               place
               which
               God
               should
               choose
               ,
               erecting
               judicatories
               in
               their
               several
               Cities
               ,
               choosing
               a
               King
               ,
            
             &c.
             
             Thirdly
             ,
             there
             were
             such
             precepts
             as
             concern
             them
             where
             ever
             they
             were
             ,
             whether
             in
             the
             wilderness
             or
             in
             Canaan
             ;
             now
             these
             are
             the
             precepts
             which
             are
             said
             to
             be
             perpetual
             .
             This
             is
             the
             account
             given
             of
             it
             by
             
               H.
               Grotius
            
             ;
             but
             because
             
             this
             may
             be
             lyable
             to
             some
             exceptions
             ,
             I
             therefore
             add
             ,
             Secondly
             ,
             That
             the
             reason
             of
             those
             expressions
             being
             annexed
             to
             the
             precepts
             of
             the
             Ceremonial
             Law
             ,
             is
             ,
             
               because
               they
               were
               to
               continue
               obligatory
               till
               such
               a
               remarkable
               period
               of
               time
               came
               which
               should
               alter
               the
               state
               of
               things
               among
               them
               .
            
             And
             such
             a
             period
             of
             time
             the
             coming
             of
             the
             Messias
             is
             by
             themselves
             supposed
             to
             be
             ,
             when
             in
             their
             famous
             computation
             they
             make
             three
             Epocha's
             ,
             
               before
               the
               Law
               ,
               un●er
               the
               Law
               ,
               and
               the
               coming
               of
               the
               Messias
               .
            
             And
             it
             is
             evident
             yet
             by
             them
             ,
             that
             they
             do
             still
             expect
             a
             
               wonderful
               alteration
            
             of
             the
             
               State
               of
               things
            
             when
             the
             Messias
             comes
             ;
             doth
             it
             not
             therefore
             stand
             to
             reason
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             should
             be
             added
             to
             such
             things
             which
             were
             to
             continue
             till
             so
             great
             an
             alteration
             as
             should
             be
             on
             the
             coming
             of
             the
             Messias
             ,
             especially
             if
             the
             coming
             of
             the
             Messias
             had
             been
             deferd
             so
             long
             as
             they
             falsly
             suppose
             it
             to
             be
             ?
             But
             however
             ,
             granting
             that
             a
             new
             series
             of
             times
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             to
             commence
             from
             the
             Messias
             ,
             there
             is
             very
             great
             reason
             why
             that
             expression
             should
             be
             added
             to
             those
             things
             which
             were
             to
             continue
             as
             long
             as
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             did
             ,
             
               i.
               e.
               till
               M●ssias
               came
            
             ,
             which
             we
             freely
             acknowledge
             .
             And
             in
             this
             sense
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             often
             taken
             for
             such
             a
             duration
             of
             things
             which
             had
             some
             
               remarkable
               period
            
             to
             conclude
             it
             ,
             as
             in
             the
             case
             of
             the
             Iubilee
             in
             the
             servant
             mentioned
             ,
             and
             the
             special
             employment
             which
             God
             called
             Samuel
             to
             in
             his
             case
             ,
             as
             to
             the
             event
             ,
             or
             the
             end
             of
             his
             life
             in
             
               Hannahs
               designation
            
             ,
             when
             she
             said
             he
             should
             attend
             upon
             the
             Lord
             for
             ever
             .
             Thirdly
             ,
             These
             precepts
             are
             said
             to
             
               endure
               for
               ever
               ,
               which
               would
               still
               have
               continued
               obligatory
               ,
               unless
               God
               himself
               had
               altered
               the
               obligation
               of
               them
               ,
               by
               a
               new
               revelation
               of
               his
               will.
            
             For
             in
             this
             case
             it
             is
             most
             certain
             that
             all
             
               positive
               precepts
            
             coming
             immediately
             from
             God
             ,
             do
             carry
             with
             them
             an
             
               unalterable
               obligation
            
             ,
             unless
             the
             Legislator
             himself
             do
             in
             as
             evident
             a
             
               way
               repeal
            
             them
             as
             he
             did
             once
             establish
             them
             ;
             that
             
             is
             ,
             in
             such
             Laws
             which
             depend
             meerly
             upon
             
               Gods
               positive
            
             and
             
               arbitrary
               will.
            
             For
             in
             this
             
               case
               God
            
             allows
             none
             to
             alter
             any
             thing
             concerning
             his
             Laws
             ;
             but
             
               indispensable
               obedience
            
             is
             our
             duty
             till
             God
             himself
             repeal
             his
             
               former
               Laws
            
             .
             And
             this
             we
             assert
             to
             be
             the
             case
             in
             the
             Gospel
             .
             So
             that
             it
             appears
             plainly
             that
             it
             implyes
             nothing
             inconsistent
             with
             the
             wisdom
             of
             God
             to
             repeal
             an
             
               established
               positive
               Law
            
             ,
             though
             some
             expressions
             to
             
               prejudiced
               minds
            
             seem
             to
             imply
             a
             perpetuity
             in
             it
             .
          
           
             We
             come
             therefore
             to
             the
             
               third
               thing
            
             which
             may
             make
             a
             
               positive
               Law
               unalterable
            
             ,
             which
             is
             ,
             
               when
               the
               reason
               of
               it
               is
            
             
             immutable
             ;
             for
             then
             ,
             say
             they
             ,
             it
             would
             argue
             mutability
             in
             God
             to
             repeal
             it
             .
             If
             we
             can
             therefore
             make
             it
             evident
             that
             the
             
               ceremonial
               Law
            
             was
             not
             established
             on
             an
             
               immutable
               reason
            
             ,
             and
             that
             the
             reason
             on
             which
             it
             was
             established
             doth
             suppose
             a
             state
             of
             things
             to
             come
             ,
             in
             which
             it
             should
             expire
             ,
             then
             there
             cannot
             be
             the
             least
             pretence
             of
             mutability
             in
             God
             on
             the
             repeal
             of
             such
             a
             Law.
             First
             ,
             
               that
               it
               was
               not
               established
               upon
               an
               immutable
               reason
               :
            
             The
             immutable
             reason
             of
             a
             Law
             must
             either
             be
             fetched
             from
             the
             nature
             of
             the
             things
             commanded
             ,
             or
             the
             grounds
             of
             the
             establishing
             of
             it
             ;
             we
             have
             already
             proved
             that
             the
             nature
             of
             the
             
               positive
               precepts
            
             of
             the
             
               ceremonial
               Law
            
             do
             not
             carry
             in
             them
             an
             
               intrinsecal
               goodness
            
             .
             And
             here
             the
             Sophistry
             of
             the
             Jew●
             is
             apparently
             discovered
             ,
             that
             when
             they
             are
             pressed
             with
             this
             ,
             they
             take
             sanctuary
             in
             the
             Decalogue
             ,
             or
             some
             
               spiritual
               precepts
            
             ,
             which
             comprehend
             in
             them
             the
             general
             foundation
             of
             the
             Law
             ,
             as
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
               ,
            
             &c.
             whereas
             these
             are
             very
             remote
             from
             the
             matter
             in
             controversie
             ,
             which
             concerns
             not
             what
             precepts
             were
             moral
             in
             their
             Law
             ,
             but
             what
             were
             purely
             ceremonial
             ;
             which
             were
             so
             far
             from
             being
             founded
             on
             an
             
               immutable
               reason
            
             that
             the
             
               particular
               occasions
            
             of
             the
             giving
             of
             many
             of
             them
             ,
             is
             particularly
             assigned
             by
             their
             
               own
               Writers
            
             ;
             especially
             in
             the
             
               main
               parts
            
             of
             the
             
               ceremonial
               worship
            
             of
             God
             among
             them
             ,
             the
             reasons
             of
             which
             Maimonides
             saith
             may
             be
             deduced
             from
             the
             customs
             of
             the
             
               Zabaists
               ,
               the
               knowledge
               of
               whose
               opinions
               and
               customs
               ,
            
             he
             tells
             us
             ,
             is
             
               porta
               magna
               ad
               reddendas
               praeceptorum
            
             
             
               causas
               ,
               gives
               much
               light
               to
               the
               Law
               of
               Moses
            
             ;
             and
             
             particularly
             of
             himself
             he
             saith
             ,
             
               quòd
               multarum
               legum
               rationes
               &
               causae
               mihi
               innotuerint
               ex
               cegnitione
               fidei
               ,
               rituum
               &
               ●ultus
               Zabiorum
            
             ;
             that
             he
             came
             to
             the
             right
             understanding
             of
             many
             of
             the
             Laws
             of
             Moses
             by
             his
             knowledge
             in
             the
             rites
             and
             customs
             of
             these
             Zabaists
             .
             Granting
             therefore
             the
             hypothesis
             of
             this
             
               learned
               Rabbi
            
             ,
             that
             the
             precepts
             of
             the
             Law
             had
             most
             of
             them
             a
             
               particular
               respect
            
             to
             the
             
               Idolatrous
               customs
            
             of
             these
             people
             ;
             what
             will
             hence
             follow
             but
             only
             this
             ,
             that
             the
             reason
             of
             the
             
               ceremonial
               precepts
            
             did
             respect
             the
             customs
             in
             use
             when
             they
             were
             given
             ,
             and
             so
             are
             not
             founded
             upon
             an
             
               immutable
               reason
            
             ?
             And
             the
             more
             the
             precepts
             are
             whose
             reason
             is
             to
             be
             fetched
             from
             hence
             ,
             the
             more
             plain
             and
             evident
             is
             the
             thing
             we
             intend
             by
             it
             ,
             viz.
             
               that
               the
               ceremonial
               Law
               is
               not
               founded
               upon
               an
               unalterable
               reason
               .
            
          
           
             Now
             from
             this
             one
             head
             of
             the
             
               Idolatrous
               customs
            
             of
             those
             
             Nations
             about
             them
             hath
             that
             
               learned
               Author
            
             deduced
             the
             reasons
             of
             very
             many
             of
             the
             most
             
               obscure
               commands
            
             of
             the
             
               ceremonial
               Law
            
             :
             As
             that
             concerning
             
               rounding
               the
               corners
            
             
             
               of
               their
               heads
            
             ,
             which
             Herodotus
             tells
             us
             was
             the
             
               custom
               of
               the
               Arabians
            
             ,
             and
             others
             of
             the
             
               Babylonian
               Priests
            
             ;
             by
             both
             
             which
             the
             Zabii
             may
             be
             meant
             ,
             the
             superstition
             of
             the
             Zabii
             being
             Chaldean
             ,
             as
             I
             have
             shewed
             already
             ,
             and
             their
             name
             ,
             as
             some
             conceive
             ,
             from
             Saba
             the
             son
             of
             Chus
             ,
             whose
             posterity
             were
             seated
             in
             Arabia
             ,
             near
             to
             the
             
               red
               Sea
            
             ;
             and
             that
             which
             confirms
             this
             opinion
             ,
             is
             ,
             that
             the
             Sabeans
             did
             as
             Philostorgius
             saith
             ,
             
               worship
               the
               Sun
               and
               Moon
            
             ,
             as
             the
             Zabaists
             did
             in
             Maimonides
             ;
             and
             withall
             
               Bochart
               us
            
             makes
             it
             evident
             from
             Strabo
             ,
             that
             some
             of
             the
             Babylonians
             called
             Gerrhaei
             ,
             
             possessed
             themselves
             of
             the
             Country
             of
             the
             Sabaeans
             ,
             whereby
             this
             originally
             
               Chaldaick
               superstition
            
             might
             spread
             its
             self
             in
             these
             parts
             near
             the
             confines
             of
             Iudea
             ,
             which
             might
             be
             the
             cause
             why
             all
             those
             rites
             which
             were
             used
             by
             these
             
               Idolatrous
               people
            
             ,
             are
             so
             severely
             forbidden
             to
             the
             
               Iewes
               :
               God
            
             thereby
             setting
             up
             a
             wall
             of
             separation
             between
             his
             people
             and
             the
             Nations
             round
             about
             them
             ,
             by
             making
             the
             customs
             of
             the
             Iewes
             almost
             Antipodes
             to
             theirs
             ;
             as
             those
             of
             Iapan
             are
             to
             them
             of
             China
             .
             Upon
             the
             same
             ground
             it
             is
             supposed
             that
             other
             precept
             was
             made
             against
             
               wearing
               a
               garment
            
             
             of
             
               linnen
               and
               woollen
            
             ,
             because
             the
             
               Idolatrous
               Pri●sts
               used
               to
               go
            
             
             
               so
               cloathed
            
             ,
             as
             Maimonides
             tells
             us
             out
             of
             their
             books
             ,
             and
             likewise
             that
             prohibition
             of
             a
             
               womans
               wearing
               the
               gar●ns
               of
               a
            
             
             
               man
               ,
               and
               a
               mans
               wearing
               the
               garments
               of
               a
               woman
               ,
            
             is
             very
             probably
             supposed
             to
             have
             had
             its
             original
             from
             that
             
               Idolatrous
               custome
            
             mentioned
             by
             the
             same
             
               Author
               ,
               ut
               vir
               gestet
               V●stimentum
               muliebre
               coloratum
               quando
               stat
               coram
               stella
               Veneris
               ;
               simili●er
               ut
               muli●r
               induat
               loricam
               &
               arma
               bellica
               quando
               stat
            
             
             
               coram
               stella
               Martis
            
             ;
             but
             that
             Author
             doth
             not
             deny
             a
             further
             reason
             to
             be
             couched
             in
             it
             for
             the
             preservation
             of
             
               publick
               honesty
            
             .
             Many
             other
             precepts
             are
             drawn
             from
             the
             same
             fountain
             by
             that
             same
             Author
             ,
             as
             
               the
               sowing
               of
               divers
               seeds
               in
               the
               same
               ground
               ;
               the
               forbidding
               the
               eating
               of
               the
               fruit
               of
            
             
             
               their
               trees
               for
               the
               first
               three
               years
               after
               they
               came
               to
               Canaan
            
             ;
             that
             being
             the
             furthest
             time
             wherein
             the
             trees
             of
             their
             own
             
             plantation
             would
             begin
             to
             bear
             in
             that
             Country
             .
             Now
             it
             was
             the
             custome
             of
             all
             those
             
               Idolatrous
               people
            
             ,
             that
             the
             first
             time
             an●
             tree
             did
             bear
             ,
             part
             of
             the
             fruit
             was
             to
             be
             burnt
             up
             in
             an
             offering
             to
             the
             Idol
             ,
             and
             the
             other
             part
             eaten
             in
             the
             Idol-temple
             ;
             or
             else
             they
             supposed
             their
             trees
             would
             never
             prosper
             :
             Now
             in
             opposition
             to
             this
             ,
             God
             bids
             them
             bring
             the
             fruit
             of
             the
             
               fourth
               year
            
             to
             him
             ,
             a●d
             eat
             of
             the
             
               fifth
               themselves
               ,
               that
               it
               may
               yield
               unto
               you
               the
               increase
               thereof
               .
            
             So
             the
             Idolaters
             threatned
             all
             parents
             that
             their
             children
             would
             never
             
             live
             ,
             unless
             they
             
               caused
               them
               to
               pass
               thorough
               the
               fire
            
             ;
             from
             which
             custome
             Main-onides
             sa●●h
             ,
             
               some
               even
               in
               his
               time
               would
               take
               the
               children
               that
               were
               new
               born
               ,
               and
               move
               them
               up
               and
               down
               over
               a
               fire
               wherein
               odoriferous
               smels
               were
               cast
               :
            
             Thence
             comes
             that
             strict
             prohibition
             of
             
               giving
               the
               children
               to
               Moloch
            
             ,
             which
             was
             by
             that
             custome
             of
             
               passing
               thorough
               the
               fire
            
             .
             To
             this
             same
             Head
             ,
             the
             sa●e
             Author
             refers
             that
             of
             
               not
               eating
            
             
             
               the
               member
               of
               a
               living
               creature
               ,
            
             which
             we
             render
             
               flesh
               with
               the
               life
               thereof
            
             ;
             which
             was
             forbidden
             ,
             as
             he
             elsewhere
             tells
             us
             ,
             not
             only
             for
             
               avoiding
               cruelty
            
             but
             because
             the
             
               Heathen
               Nations
               were
               wont
               in
               their
               Idolatrous
               Feasts
               to
               take
               a
            
             
             
               member
               off
               from
               a
               living
               creature
               ,
               and
               eat
               it
               afterw●rds
            
             ;
             and
             in
             them
             likewise
             he
             supposeth
             they
             used
             the
             
               boyling
               the
               flesh
               and
               the
               milk
               together
               ,
               which
               ,
            
             saith
             he
             ,
             
               besides
               that
               it
               affords
               a
               most
               gross
               nourishment
               savours
               of
               their
               Idolatrous
               practices
               too
               ,
               and
               therefore
               ,
            
             saith
             he
             ,
             
               it
               is
               observable
               that
               twice
               where
               this
               precept
            
             
             
               is
               mentioned
               ,
               it
               follows
               that
               of
               the
               solemn
               appearance
               of
            
             
             
               the
               Males
               at
            
             Jerusalem
             
               thrice
               a
               year
               ,
               whereby
               it
               seems
               to
               be
               implyed
               ,
               that
               this
               action
               had
               relation
               to
               some
               great
               solemnity
               .
            
             These
             and
             several
             other
             precepts
             of
             the
             Law
             of
             Moses
             are
             deduced
             by
             that
             very
             
               learned
               Rabbi
            
             from
             
               Idolatrous
               customs
            
             ,
             as
             the
             occasions
             of
             them
             ;
             which
             seem
             to
             have
             the
             more
             reason
             in
             them
             ,
             because
             that
             God
             did
             in
             the
             general
             so
             strictly
             
               forbid
               the
               Iews
               to
               walk
               after
               the
            
             
             
               custom
               of
               the
               Nations
               about
               them
               .
            
             Thence
             Origen
             takes
             notice
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             which
             he
             saith
             ,
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               reproached
               by
               the
               Heathens
               ,
               because
               their
               Laws
               and
               Polity
               were
               so
               different
               from
               the
               custom
               of
               other
               Nations
               .
            
             Thus
             we
             see
             then
             that
             many
             precepts
             of
             the
             
               Ceremonial
               Law
            
             were
             founded
             ,
             neither
             on
             the
             goodness
             of
             the
             
               things
               themselves
            
             ,
             nor
             on
             any
             
               unalterable
               reason
            
             ,
             but
             were
             enforced
             on
             a
             peculiar
             reason
             on
             the
             people
             of
             the
             Iews
             at
             that
             time
             ,
             as
             they
             were
             a
             
               people
               separated
            
             from
             the
             rest
             of
             the
             world
             for
             the
             worship
             of
             the
             
               true
               God.
            
             And
             for
             the
             other
             great
             offices
             wherein
             their
             Religion
             did
             so
             much
             
               consist
               ,
               viz.
               Sacrifices
               ,
               distinction
            
             of
             
               meats
               ,
               observation
            
             of
             
               Festivals
               ,
               circumcision
            
             ,
             and
             such
             like
             ,
             The
             particular
             account
             and
             reason
             of
             them
             is
             either
             evident
             in
             the
             Law
             its
             self
             ,
             or
             fully
             acknowledged
             by
             their
             own
             Writers
             ,
             that
             it
             is
             here
             superfluous
             to
             insist
             on
             them
             :
             Especially
             since
             so
             many
             have
             done
             that
             so
             largely
             
             already
             (
             particularly
             Grotius
             )
             whose
             Labours
             I
             intend
             not
             to
             transcribe
             .
          
           
             I
             come
             therefore
             to
             the
             second
             thing
             ,
             which
             is
             ,
             
               that
               the
            
             
             
               Ceremonial
               Law
               was
               so
               far
               from
               being
               founded
               on
               an
               immutable
               reason
               ,
               that
               while
               it
               was
               in
               its
               greatest
               force
               such
               a
               state
               of
               things
               was
               plainly
               foretold
               ,
               with
               which
               the
               observation
               of
               that
               Law
               would
               be
               inconsistent
               .
            
             For
             which
             we
             are
             to
             consider
             ,
             that
             though
             the
             Law
             of
             Moses
             seemed
             outwardly
             to
             respect
             the
             
               temporal
               advantages
            
             of
             the
             people
             embracing
             it
             in
             the
             Land
             of
             Canaan
             ;
             yet
             there
             was
             a
             S●ring
             of
             
               Spiritual
               Promises
            
             whose
             head
             was
             higher
             then
             Iordan
             was
             ,
             that
             ran
             down
             from
             the
             Patriarchs
             ,
             was
             more
             and
             fully
             opened
             to
             some
             of
             them
             ,
             which
             ●●ough
             it
             seemed
             to
             
               run
               under
               ground
            
             in
             the
             midst
             of
             the
             
               Ceremonial
               observations
            
             
             of
             the
             Law
             ;
             yet
             it
             frequently
             
               brake
               forth
            
             and
             opened
             its
             self
             in
             the
             midst
             of
             them
             ,
             and
             by
             degrees
             in
             the
             
               Prophetical
               Age
            
             did
             make
             its
             self
             a
             
               larger
               Channel
            
             ,
             till
             in
             the
             time
             of
             the
             Messias
             by
             its
             force
             and
             violence
             it
             overthrew
             those
             banks
             which
             stood
             in
             the
             way
             of
             it
             ,
             and
             overspread
             the
             face
             of
             the
             
               whole
               earth
            
             .
             It
             is
             evident
             by
             the
             whole
             series
             of
             the
             Scripture
             of
             the
             
               Old
               Testament
            
             ,
             that
             Gods
             ultimate
             intention
             was
             not
             to
             confine
             the
             saving
             knowledge
             of
             his
             will
             only
             to
             the
             Iews
             ;
             for
             the
             great
             promise
             to
             Abraham
             was
             ,
             
               That
               in
               his
               seed
               all
               the
               nations
               of
               the
               earth
               should
               be
               blessed
            
             ;
             And
             as
             
               Abraham
               rejoyced
               to
               see
               that
               day
               afar
               off
            
             ;
             so
             good
             Iacob
             when
             he
             leaned
             on
             his
             
               Iacobs
               staff
            
             ,
             took
             the
             height
             of
             that
             
               day-star
               from
               on
               high
            
             ,
             which
             though
             like
             some
             of
             the
             fixed
             stars
             ,
             he
             might
             not
             for
             some
             time
             be
             visible
             to
             the
             inferiour
             world
             ;
             yet
             he
             foretold
             the
             time
             when
             he
             should
             descend
             into
             a
             
               lower
               orb
            
             ,
             and
             become
             conspicuous
             in
             our
             Horizon
             .
             And
             consequently
             to
             his
             appearance
             in
             the
             world
             ,
             would
             be
             the
             drawing
             not
             so
             much
             the
             eyes
             as
             the
             hearts
             of
             the
             world
             to
             him
             ;
             for
             no
             sooner
             is
             it
             mentioned
             that
             
               Shiluh
               comes
               when
               the
               Scepter
               departs
               from
               Iudah
            
             ;
             but
             it
             immediatly
             follows
             ,
             
               and
               to
               him
               shall
               the
               gathering
               of
               the
            
             
             
               people
               be
            
             .
             Thus
             we
             see
             before
             ever
             the
             Law
             of
             Moses
             came
             to
             inclose
             the
             people
             of
             the
             Iews
             as
             
               Gods
               peculiar
               people
            
             ,
             there
             was
             a
             design
             on
             foot
             ,
             for
             inlarging
             the
             bounds
             of
             
               Gods
               inheritance
            
             ,
             and
             
               making
               the
               uttermost
               parts
               of
               the
               earth
               his
               Sons
               possession
               .
            
             Can
             we
             then
             think
             
               that
               the
               Law
               which
               came
               afterwards
               ,
               could
               disanull
               the
               Covenant
               made
            
             430.
             
               years
               before
            
             ,
             as
             the
             Apostle
             excellently
             reasons
             ?
             Can
             we
             believe
             the
             
             
               Mosaical
               dispensation
            
             was
             the
             utmost
             of
             what
             God
             did
             intend
             ,
             when
             God
             had
             before
             promised
             that
             the
             blessing
             of
             
               Abraham
               should
               come
               upon
               us
               Gentiles
               also
               ?
            
             to
             which
             purpose
             it
             is
             very
             observable
             that
             
               Abraham
               was
               justified
               not
               in
               circumcision
               ,
               but
               in
               uncircumcision
               ;
               for
               he
               received
               the
               sign
               of
               circumcision
               ,
               a
               seal
               of
               the
               righteousness
               of
               faith
               ,
               being
               uncircumcised
               ,
            
             
             
               that
               he
               might
               be
               the
               Father
               of
               all
               them
               that
               believe
               ,
               though
               they
               be
               not
               circumcised
               ;
               that
               righteousness
               might
               be
               imputed
               unto
               them
               also
               .
            
             Whereby
             it
             is
             evident
             that
             the
             great
             blessin●s
             promised
             to
             Abraham
             ,
             did
             not
             respect
             him
             meerly
             as
             Progenitor
             of
             the
             Israelites
             ,
             but
             in
             a
             higher
             capacity
             ,
             
             as
             
               Father
               of
               the
               faithfull
            
             ;
             and
             that
             the
             ground
             of
             his
             acceptance
             with
             God
             did
             not
             depend
             on
             any
             
               Ceremonial
               Rite
            
             ,
             such
             as
             circumcision
             was
             ,
             
               God
               imputing
            
             his
             faith
             for
             righteousness
             before
             his
             being
             circumcised
             .
             But
             because
             the
             time
             was
             not
             yet
             come
             wherein
             that
             grand
             mysterie
             of
             mans
             salvation
             by
             the
             death
             of
             the
             Son
             of
             God
             was
             to
             be
             revealed
             ;
             therefore
             when
             God
             called
             the
             Nation
             of
             the
             Iews
             from
             their
             bondage
             ,
             he
             made
             choice
             of
             a
             more
             
               obscure
               way
            
             of
             representing
             this
             mysterie
             to
             them
             through
             all
             the
             umbrages
             of
             the
             Law
             :
             And
             withall
             inforced
             his
             precepts
             with
             such
             
               terrible
               sanctions
            
             of
             curses
             to
             
               all
               that
               continued
               not
               in
               all
               that
               was
               written
               in
               that
               Law
               to
               do
               it
               ,
            
             to
             make
             them
             the
             more
             apprehensive
             that
             the
             ground
             of
             their
             acceptance
             with
             God
             ,
             could
             not
             be
             the
             performance
             of
             the
             precepts
             of
             that
             Law
             ,
             but
             they
             ought
             to
             breath
             after
             that
             
               higher
               dispensation
            
             wherein
             the
             way
             and
             method
             of
             
               mans
               salvation
            
             should
             be
             fully
             
               revealed
               when
               the
               fulness
               of
               time
               was
               come
               .
            
             Now
             therefore
             God
             left
             them
             under
             the
             Tutorage
             and
             Paedagogy
             of
             the
             Law
             ,
             which
             spake
             so
             severely
             to
             them
             ,
             that
             they
             might
             not
             think
             this
             was
             all
             God
             intended
             in
             order
             to
             the
             happiness
             of
             men
             ,
             but
             that
             he
             did
             reserve
             some
             
               greater
               thing
            
             in
             store
             to
             be
             enjoyed
             by
             his
             people
             when
             they
             were
             come
             to
             age
             .
          
           
             So
             that
             though
             the
             ceremonies
             of
             the
             Law
             had
             not
             a
             
             mouth
             to
             speak
             out
             Christ
             ;
             yet
             tbey
             had
             a
             hand
             to
             point
             to
             him
             ;
             for
             they
             were
             the
             shadow
             or
             dark
             representation
             of
             that
             which
             was
             to
             be
             drawn
             afterwards
             to
             the
             greatest
             life
             .
             And
             this
             was
             understood
             by
             all
             those
             whose
             hearts
             were
             carried
             beyond
             the
             
               outward
               ,
               sapless
               Letter
            
             of
             the
             Law
             ,
             to
             the
             more
             inward
             and
             
               spiritual
               meaning
            
             of
             it
             (
             there
             being
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Law
             as
             well
             as
             Philosophy
             )
             and
             these
             mysteries
             were
             not
             so
             vailed
             and
             hidden
             ,
             but
             all
             that
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fully
               initiated
            
             ,
             might
             fully
             understand
             them
             ;
             which
             made
             up
             that
             true
             
               spiritual
               Cabala
            
             ,
             which
             was
             constantly
             preserved
             among
             the
             true
             Israelites
             ,
             which
             was
             more
             largely
             commented
             on
             by
             the
             Prophets
             of
             
               succeeding
               Ages
            
             ;
             whose
             care
             it
             was
             to
             unlock
             this
             Cabala
             ,
             and
             to
             raise
             up
             the
             hearts
             of
             the
             people
             in
             a
             higher
             expectation
             of
             the
             great
             things
             which
             were
             to
             come
             .
             Thence
             we
             not
             only
             read
             of
             the
             solemn
             prayer
             of
             the
             Church
             of
             the
             Iews
             ,
             that
             the
             knowledge
             
             of
             God
             might
             be
             
               dispersed
               over
               all
               the
               Nations
               of
               the
               earth
               ,
            
             but
             we
             have
             many
             prophecies
             
               that
               when
               the
               mountain
            
             
             
               of
               the
               Lords
               house
               should
               be
               exalted
               ,
               all
               nations
               should
               flow
               unto
               it
               :
               that
               from
               the
               rising
               of
               the
               Sun
               to
               the
               going
            
             
             
               down
               thereof
               ,
               Gods
               name
               shall
               be
               great
               among
               the
               Gentiles
               ,
               and
               in
               every
               ●lace
               incense
               should
               be
               offered
               to
               his
               name
               ,
               and
               a
            
             
             
               pure
               offering
               ;
               for
               his
               name
               shall
               be
               great
               among
               the
               Heathen
               .
            
             That
             the
             Inscription
             on
             the
             High
             Priests
             forehead
             ,
             
               Holiness
               to
               the
               Lord
            
             ,
             should
             by
             reason
             of
             the
             large
             diffusion
             of
             a
             Spirit
             of
             Holiness
             in
             the
             days
             of
             the
             
               Gospel
               ,
               be
               set
               upon
               the
               bells
               of
               Horses
               ,
               and
               that
               the
               pots
               in
               the
               Lords
               house
               should
            
             
             
               be
               as
               bowls
               before
               the
               altar
               ,
            
             i.
             e.
             that
             when
             the
             
               Levitical
               service
            
             should
             be
             laid
             aside
             ,
             and
             that
             Holiness
             which
             was
             that
             appropriated
             to
             the
             Priests
             and
             Instruments
             of
             the
             Temple
             ,
             should
             be
             discerned
             in
             those
             things
             which
             seemed
             most
             remote
             from
             it
             .
             That
             a
             
               Priesthood
               after
               another
               order
               then
               that
               of
            
             Aaron
             
               should
               be
               established
            
             ,
             viz.
             
               after
               the
               order
               of
            
             Melchisedek
             ;
             
             and
             that
             he
             that
             was
             the
             
               Priest
               after
               this
               order
               ,
               should
               judge
               among
               the
               Heathen
               ,
               and
               wound
               the
               heads
               over
               many
               Countries
               ;
               that
               in
               the
               day
               of
               his
               power
               the
               people
            
             should
             (
             not
             be
             frighted
             to
             obedience
             with
             thunderclaps
             ,
             and
             earthquakes
             ,
             
             as
             at
             Mount
             Sinai
             )
             but
             should
             come
             and
             
               yield
               themselves
            
             as
             a
             
               free-will
               offering
            
             unto
             him
             ,
             and
             yet
             their
             number
             be
             as
             great
             as
             the
             
               drops
               of
               the
               dew
               which
               distill
               in
               the
               morning
               .
            
             That
             
               God
               out
               of
               other
               nations
               would
               take
               unto
               himself
               for
               Priests
               and
               for
               Levites
               ;
               that
               the
               desire
               of
               all
               Nations
            
             
             
               should
               speedily
               come
               ;
               that
               the
               Messenger
               of
               the
               Covenant
               should
               come
               into
               his
               Temple
            
             ;
             nay
             that
             
               seventy
               weeks
               are
               determined
               upon
               thy
               people
               ,
               and
               upon
               thy
               holy
               City
               ;
               that
               then
               the
               vision
               and
               prophecie
               should
               be
               sealed
               up
               ;
               that
               the
               Sacrifice
            
             
             
               and
               oblation
               should
               be
               caused
               to
               cease
               ;
               that
               the
               City
               and
               the
               sanctuary
               should
               be
               destroyed
               ,
               and
               the
               end
               thereof
               shall
               be
               with
               a
               flood
               ,
               and
               unto
               the
               end
               of
               the
               War
               desolations
               are
               determined
               ;
               that
               after
               three
               score
               and
               two
               weeks
            
             Messias
             
               should
               be
               cut
               off
               ,
               but
               not
               for
               himself
               ;
               that
               by
               him
               transgression
               should
               be
               finished
               ,
               and
               reconciliation
               for
               iniquity
               should
               be
               made
               ,
               and
               everlasting
               righteousness
               should
               be
               brought
               in
               .
            
             And
             least
             all
             these
             things
             should
             be
             apprehended
             to
             be
             only
             a
             higher
             advancing
             of
             the
             
               Levitical
               worship
            
             ,
             and
             the
             way
             
             of
             external
             
               Ceremonies
               ,
               God
            
             expresly
             saith
             ,
             
               that
               he
               would
               make
               a
               New
               Covenant
               with
               the
               house
               of
            
             Israel
             ,
             
               and
               with
               the
               house
               of
            
             Judah
             ;
             
               not
               according
               to
               the
               Covenant
               that
               I
               made
            
             
             
               with
               their
               Fathers
               ,
               in
               the
               day
               I
               took
               them
               by
               the
               hand
               to
               bring
               them
               out
               of
               the
               Land
               of
               Egypt
               ,
               which
               my
               Covenant
               they
               brake
               ,
               although
               I
               was
               an
               husband
               to
               them
               ,
               saith
               the
               Lord
               :
               But
               this
               shall
               be
               the
               Covenant
               that
               I
               will
               make
               with
               the
               house
               of
            
             Israel
             
               after
               those
               days
               ,
               saith
               the
               Lord
               ;
               I
               will
               put
               my
               Law
               in
               their
               inward
               parts
               ,
               and
               write
               it
               in
               their
               hearts
               ,
               and
               will
               be
               their
               God
               ,
               and
               they
               shall
               be
               my
               people
               .
            
             Can
             any
             one
             that
             now
             considers
             seriously
             the
             state
             of
             things
             thus
             described
             as
             it
             should
             come
             to
             pass
             ,
             ever
             imagine
             that
             the
             
               Levitical
               service
            
             was
             ever
             calculated
             for
             this
             State
             ?
             Was
             
               Gods
               Worship
            
             to
             be
             confined
             to
             his
             Temple
             at
             
               Ierusalem
               ,
               when
               all
               the
               Nations
               of
               the
               earth
               should
               come
               to
               serve
               him
               ?
            
             Was
             the
             
               High
               Priest
            
             to
             make
             an
             attonement
             there
             ,
             when
             an
             order
             of
             Priesthood
             different
             from
             the
             Aaronical
             should
             be
             set
             up
             ?
             Must
             the
             Tribe
             of
             Levi
             only
             attend
             at
             the
             Temple
             when
             God
             would
             take
             Priests
             and
             
               Levites
               out
               of
               all
               Nations
               that
               serve
               him
               ?
            
             What
             would
             become
             of
             the
             Magnificence
             and
             glory
             of
             the
             Temple
             when
             both
             City
             and
             Sanctuary
             shall
             be
             destroyed
             ,
             and
             that
             must
             be
             within
             few
             
               prophetical
               weeks
            
             after
             the
             Messias
             is
             cut
             off
             ?
             And
             must
             the
             
               Covenant
               God
            
             made
             with
             the
             Israelites
             continue
             for
             ever
             ,
             when
             God
             expresly
             saith
             ,
             he
             would
             make
             a
             
               New
               one
            
             ,
             and
             that
             not
             according
             to
             the
             Covenant
             which
             he
             made
             with
             them
             then
             ?
             It
             is
             so
             evident
             then
             ,
             as
             nothing
             can
             well
             be
             more
             ,
             that
             under
             the
             Old
             Testament
             ,
             such
             a
             state
             of
             Religion
             was
             described
             and
             promised
             ,
             with
             which
             the
             
               Levitical
               worship
            
             would
             be
             
               inconsistent
               ;
               and
               so
               that
               the
               Ceremonial
               Law
               was
               not
               at
               first
               established
               upon
               an
               immutable
               reason
               ,
            
             which
             was
             the
             thing
             to
             be
             proved
             .
          
        
         
           
           
             CHAP.
             VIII
             .
             General
             Hypotheses
             concerning
             the
             Truth
             of
             the
             Doctrine
             of
             Christ.
             
          
           
             
               
                 The
                 great
                 prejudice
                 against
                 our
                 Saviour
                 among
                 Iews
                 and
                 Heathens
                 ,
                 was
                 the
                 means
                 of
                 his
                 appearance
                 .
                 The
                 difference
                 of
                 the
                 miracles
                 at
                 the
                 delivery
                 of
                 the
                 Law
                 and
                 Gospel
                 .
                 Some
                 general
                 Hypotheses
                 to
                 clear
                 the
                 subserviency
                 of
                 miracles
                 to
                 the
                 Doctrine
                 of
                 Christ.
              
               1.
               
               
                 That
                 where
                 the
                 truth
                 of
                 a
                 doctrine
                 depends
                 not
                 on
                 evidence
                 ,
                 but
                 authority
                 ,
                 the
                 only
                 way
                 to
                 prove
                 the
                 truth
                 of
                 the
                 Doctrine
                 ,
                 is
                 to
                 prove
                 the
                 Testimony
                 of
                 the
                 revealer
                 to
                 be
                 infallible
                 .
                 Things
                 may
                 be
                 true
                 which
                 depend
                 not
                 on
                 evidence
                 of
                 the
                 things
                 .
                 What
                 that
                 is
                 ,
                 and
                 on
                 what
                 it
                 depends
                 .
                 The
                 uncertainty
                 of
                 natural
                 knowledge
                 .
                 The
                 existence
                 of
                 God
                 ,
                 the
                 foundation
                 of
                 all
                 certainty
                 .
                 The
                 certainty
                 of
                 matters
                 of
                 faith
                 proved
                 from
                 the
                 same
                 principle
                 .
                 Our
                 knowladge
                 of
                 any
                 thing
                 supposeth
                 something
                 incomprehensible
                 .
                 The
                 certainty
                 of
                 faith
                 as
                 great
                 as
                 that
                 of
                 knowledge
                 ;
                 the
                 grounds
                 of
                 it
                 stronger
                 .
                 The
                 consistency
                 of
                 rational
                 evidence
                 with
                 faith
                 .
                 Yet
                 objects
                 of
                 faith
                 exceed
                 reason
                 ;
                 the
                 absurdities
                 following
                 the
                 contrary
                 opinion
                 .
                 The
                 uncertainty
                 of
                 that
                 which
                 is
                 called
                 reason
                 .
                 Philosophical
                 dictates
                 no
                 standard
                 of
                 reason
                 .
                 Of
                 transubstantiation
                 and
                 ubiquity
                 &c.
                 why
                 rejected
                 as
                 contrary
                 to
                 reason
                 .
                 The
                 foundation
                 of
                 faith
                 in
                 matters
                 above
                 reason
                 .
                 Which
                 is
                 infallible
                 Testimony
                 that
                 there
                 are
                 ways
                 to
                 know
                 which
                 is
                 infallible
                 ,
                 proved
                 :
              
               2.
               
               
                 Hypoth
                 .
                 A
                 Divine
                 Testimony
                 the
                 most
                 infallible
                 .
                 The
                 resolution
                 of
                 faith
                 into
                 Gods
                 veracity
                 as
                 its
                 formal
                 object
                 .
              
               3.
               
               
                 Hypoth
                 .
                 A
                 Divine
                 Testimony
                 may
                 be
                 known
                 ,
                 though
                 God
                 speak
                 not
                 immediatly
                 .
                 Of
                 Inspiration
                 among
                 the
                 Iews
                 and
                 Divination
                 among
                 the
                 Heathens
                 .
              
               4.
               
               
                 Hyp.
                 The
                 evidences
                 of
                 a
                 Divine
                 Testimony
                 must
                 be
                 clear
                 and
                 certain
                 .
                 Of
                 the
                 common
                 motives
                 of
                 faith
                 ,
                 and
                 the
                 obligation
                 to
                 faith
                 arising
                 from
                 them
                 .
                 The
                 original
                 of
                 Infidelity
                 .
              
            
          
           
             HAving
             now
             cleared
             that
             the
             Law
             of
             Moses
             was
             capable
             of
             a
             repeal
             ,
             I
             come
             to
             the
             
               second
               enquiry
               ,
               whether
               the
            
             
             
             
               miracles
               of
               our
               Saviour
               did
               give
               a
               sufficient
               evidence
               of
               his
               power
               and
               authority
               to
               repeal
               it
               .
            
             I
             shall
             not
             (
             to
             prevent
             too
             large
             an
             excursion
             )
             insist
             on
             any
             other
             evidences
             of
             our
             Saviours
             being
             the
             promised
             M●ssias
             ,
             but
             keep
             close
             to
             the
             matter
             of
             our
             present
             debate
             concerning
             the
             evidence
             which
             ariseth
             from
             such
             a
             power
             of
             Miracles
             as
             our
             Saviour
             had
             in
             order
             to
             his
             establishing
             that
             doctrine
             which
             he
             came
             to
             publish
             to
             the
             world
             .
             The
             great
             stumbling-block
             in
             reference
             to
             our
             blessed
             Saviour
             among
             both
             the
             Iews
             and
             learned
             Heathens
             ,
             was
             the
             meanness
             of
             his
             appearance
             in
             the
             world
             ,
             not
             coming
             attended
             with
             that
             state
             and
             magnificence
             ,
             which
             they
             thought
             to
             be
             inseparable
             from
             so
             great
             a
             person
             .
             The
             Iews
             had
             their
             senses
             so
             poss●ssed
             with
             the
             thundrings
             and
             lightnings
             on
             mount
             Sinai
             ,
             that
             they
             could
             not
             imagine
             the
             structure
             of
             their
             
               Ceremonial
               worship
            
             could
             be
             
               taken
               down
            
             with
             less
             noise
             and
             terror
             then
             it
             was
             er●cted
             with
             .
             And
             withall
             collecting
             all
             those
             passages
             of
             the
             
               Old
               Testament
            
             which
             seemed
             to
             foretell
             such
             glorious
             things
             of
             the
             dayes
             of
             the
             Messias
             ,
             (
             which
             ●ither
             refer
             to
             his
             
               second
               coming
            
             ,
             or
             must
             be
             understood
             in
             a
             
               spiritual
               sense
            
             )
             they
             having
             their
             
               minds
               oppressed
            
             with
             the
             sense
             of
             their
             present
             calamities
             ,
             applyed
             them
             wholly
             to
             an
             
               external
               greatness
            
             ,
             whereby
             they
             might
             be
             delivered
             from
             the
             Tyranny
             of
             the
             
               Roman
               Power
            
             .
             The
             Heathens
             as
             appears
             by
             Celsus
             and
             others
             ,
             thought
             it
             very
             strange
             that
             the
             Son
             of
             God
             should
             appear
             in
             the
             world
             with
             so
             little
             grandeur
             ,
             and
             have
             no
             greater
             Train
             then
             twelve
             such
             obscure
             persons
             as
             the
             Apostles
             were
             .
             For
             saith
             Celsus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               As
               the
               Sun
               which
               inlightens
               all
               other
               things
               ,
               d●th
            
             
             
               first
               discover
               himself
               ,
               so
               it
               was
               fitting
               the
               Son
               of
               God
               should
               do
               when
               he
               appeared
               to
               the
               world
               .
            
             And
             so
             we
             say
             he
             did
             to
             all
             such
             whose
             minds
             were
             not
             blinded
             through
             obstinacy
             and
             
               willfull
               ignorance
            
             .
             For
             although
             this
             Sun
             of
             righteousness
             was
             pleased
             for
             the
             better
             carrying
             on
             his
             design
             in
             the
             world
             to
             wrap
             up
             himself
             in
             a
             cloud
             ,
             yet
             his
             glory
             could
             not
             be
             confined
             within
             it
             ,
             but
             did
             
               break
               through
            
             that
             dark
             vail
             of
             his
             
               humane
               nature
            
             ,
             and
             did
             discover
             its
             self
             in
             a
             most
             clear
             and
             
               convincing
               manner
            
             .
             His
             appearances
             indeed
             were
             not
             like
             those
             upon
             
               Mount
               Sinai
            
             ,
             because
             his
             design
             was
             not
             to
             
             amuse
             men
             with
             the
             glory
             of
             his
             Majesty
             ,
             and
             to
             terrifie
             them
             from
             Idolatry
             ,
             (
             which
             was
             a
             great
             reason
             of
             those
             
               dreadful
               phaenomena
            
             at
             the
             delivery
             of
             the
             Law
             )
             but
             he
             came
             to
             draw
             all
             men
             to
             him
             by
             the
             power
             and
             energy
             of
             his
             Grace
             ,
             and
             therefore
             afforded
             them
             all
             
               rational
               convictions
            
             in
             order
             to
             it
             .
             And
             therefore
             the
             quality
             of
             our
             
               Saviours
               miracles
            
             was
             considerable
             as
             well
             as
             the
             greatness
             of
             them
             ;
             The
             intent
             of
             them
             all
             was
             to
             
               do
               good
            
             ,
             and
             thereby
             to
             bring
             the
             world
             off
             from
             its
             sin
             and
             folly
             ,
             to
             the
             embracing
             of
             that
             
               holy
               doctrine
            
             which
             he
             came
             to
             publish
             to
             the
             world
             .
             
          
           
             Now
             that
             such
             a
             power
             of
             miracles
             in
             our
             Saviour
             had
             the
             greatest
             subserviency
             to
             the
             giving
             full
             and
             
               convincing
               evidence
            
             that
             he
             was
             the
             person
             he
             declared
             himself
             to
             be
             ,
             and
             that
             his
             doctrine
             was
             thereby
             so
             clearly
             attested
             ,
             that
             it
             was
             nothing
             but
             obstinacy
             ,
             which
             could
             withhold
             assent
             ,
             will
             appear
             by
             these
             following
             Hypotheses
             which
             I
             lay
             down
             in
             order
             to
             the
             proving
             it
             .
          
           
             
               Where
               the
               truth
               of
               a
               doctrine
               depends
               not
               on
               the
               evidence
               of
            
             
             
               the
               things
               themselves
               ,
               but
               on
               the
               authority
               of
               him
               that
               reveals
               it
               ,
               there
               the
               only
               way
               to
               prove
               the
               doctrine
               to
               be
               true
               ,
               is
               to
               prove
               the
               Testimony
               of
               him
               that
               revealed
               it
               to
               be
               infallible
               .
            
             Several
             things
             are
             necessary
             to
             be
             proved
             for
             the
             clearing
             this
             proposition
             .
          
           
             1.
             
             
               That
               it
               is
               not
               repugnant
               to
               reason
               that
               a
               doctrine
               should
               be
               true
               which
               depends
               not
               upon
               the
               evidence
               of
               the
               thing
               its
               self
               .
            
             By
             evidence
             of
             the
             thing
             I
             understand
             so
             clear
             and
             distinct
             a
             perception
             of
             it
             ,
             that
             every
             one
             who
             hath
             the
             use
             of
             his
             
               rational
               faculties
            
             ,
             cannot
             but
             upon
             the
             
               first
               apprehension
            
             of
             the
             terms
             yeild
             a
             
               certain
               assent
            
             to
             it
             ;
             as
             
               that
               the
               whole
               is
               greater
               then
               a
               part
               ;
               that
               if
               we
               take
               away
               equal
               things
               from
               equal
               ,
               the
               remainder
               must
               be
               equal
               .
            
             Now
             we
             are
             to
             observe
             ,
             that
             as
             to
             all
             these
             
               common
               notices
            
             of
             
               humane
               nature
            
             which
             carry
             such
             evidence
             with
             them
             ,
             the
             certainty
             of
             them
             lyes
             in
             the
             proposition
             as
             it
             is
             an
             act
             of
             the
             
               mind
               abstracted
            
             from
             the
             
               things
               themselves
            
             ;
             for
             these
             do
             not
             suppose
             the
             existence
             of
             the
             things
             ;
             but
             whether
             there
             be
             any
             such
             things
             in
             the
             world
             or
             no
             as
             whole
             or
             parts
             ,
             the
             understanding
             is
             assured
             that
             the
             Idea
             of
             the
             whole
             carryes
             more
             in
             its
             representation
             then
             that
             of
             a
             part
             does
             .
             This
             is
             the
             great
             reason
             of
             the
             certainty
             and
             evidence
             
             of
             
               Mathematical
               truths
            
             ,
             not
             as
             some
             imagine
             ,
             because
             men
             have
             no
             interest
             ,
             or
             design
             in
             those
             things
             ,
             and
             therefore
             they
             never
             question
             them
             ,
             but
             because
             they
             proceed
             not
             upon
             sensible
             but
             
               abstracted
               matter
            
             ;
             which
             is
             not
             lyable
             to
             so
             many
             doubts
             as
             the
             other
             is
             ;
             for
             that
             a
             Triangle
             hath
             three
             Angles
             no
             man
             questions
             ,
             but
             whether
             such
             
               sensible
               parts
            
             of
             matter
             make
             a
             Triangle
             ,
             may
             be
             very
             questionable
             .
             Now
             that
             the
             truth
             of
             beings
             ,
             or
             the
             certainty
             of
             existence
             of
             things
             cannot
             be
             so
             certain
             as
             
               Mathematical
               demonstrations
            
             ,
             appears
             from
             hence
             :
             because
             the
             manner
             of
             conveyance
             of
             these
             things
             to
             my
             mind
             cannot
             be
             so
             clear
             and
             certain
             as
             in
             purely
             
               intellectual
               operations
               ,
               abstracted
            
             from
             
               existent
               matter
            
             .
             For
             the
             highest
             evidences
             of
             the
             existence
             of
             things
             must
             be
             either
             the
             judgement
             of
             sense
             ,
             or
             clear
             and
             
               distinct
               perception
            
             of
             the
             mind
             ;
             now
             proceeding
             in
             a
             meer
             
               natural
               way
            
             ,
             there
             can
             be
             no
             
               infallible
               certainty
            
             in
             either
             of
             these
             ;
             For
             the
             perception
             of
             the
             mind
             in
             reference
             to
             the
             existence
             of
             things
             being
             caused
             so
             much
             through
             those
             Idea's
             or
             Phantasmes
             which
             are
             conveyed
             to
             the
             understanding
             through
             the
             impressions
             of
             sense
             ,
             if
             these
             may
             be
             demonstrated
             to
             be
             fallacious
             ,
             I
             may
             well
             question
             the
             certainty
             of
             that
             ,
             which
             I
             am
             certain
             I
             have
             been
             deceived
             by
             ;
             supposing
             then
             I
             should
             question
             the
             truth
             of
             every
             thing
             which
             is
             conveyed
             in
             an
             uncertain
             way
             to
             my
             mind
             ,
             I
             may
             soon
             out-go
             even
             Pyrrho
             himself
             in
             real
             Scepticism
             .
             Neither
             can
             I
             conceive
             how
             clear
             and
             
               distinct
               perception
            
             of
             any
             thing
             though
             not
             coming
             through
             the
             senses
             ,
             doth
             necessarily
             infer
             the
             existence
             of
             the
             thing
             ;
             for
             it
             only
             implyes
             a
             non-repugnancy
             of
             it
             to
             our
             
               natural
               faculties
            
             ,
             and
             consequently
             the
             bare
             possibility
             of
             it
             .
             For
             otherwise
             it
             were
             impossible
             for
             us
             to
             have
             a
             
               clear
               perception
            
             of
             any
             thing
             any
             longer
             then
             it
             exists
             ,
             nay
             then
             we
             know
             it
             to
             exist
             ;
             for
             existence
             or
             non-existence
             is
             all
             one
             to
             the
             understanding
             ,
             while
             it
             is
             not
             assured
             of
             either
             .
             And
             it
             is
             withall
             evident
             that
             
               things
               imaginary
            
             may
             clearly
             affect
             the
             mind
             as
             well
             as
             real
             ;
             for
             I
             may
             have
             as
             real
             and
             distinct
             perception
             of
             a
             Phoenix
             in
             my
             mind
             ,
             as
             of
             a
             Partridge
             ;
             doth
             it
             therefore
             follow
             that
             the
             one
             is
             really
             existent
             as
             well
             as
             the
             other
             ?
             and
             it
             will
             be
             a
             very
             hard
             matter
             to
             assign
             a
             certain
             difference
             between
             imagination
             and
             pure
             intellection
             in
             such
             things
             ,
             which
             though
             ,
             
             not
             actually
             existent
             ,
             yet
             imply
             no
             repugnancy
             at
             all
             to
             the
             faculties
             of
             mens
             minds
             .
             It
             is
             evident
             then
             that
             there
             cannot
             be
             so
             great
             certainty
             of
             the
             existence
             of
             things
             as
             there
             may
             be
             of
             
               Mathematical
               demonstrations
            
             .
          
           
             And
             if
             that
             principle
             be
             supposed
             as
             the
             foundation
             of
             all
             
               Physical
               certainty
            
             as
             to
             the
             being
             of
             things
             ,
             viz.
             that
             there
             
             is
             a
             God
             who
             being
             
               infinitely
               good
            
             will
             not
             suffer
             the
             minds
             of
             men
             to
             be
             deceived
             in
             those
             things
             which
             they
             have
             a
             clear
             and
             distinct
             perception
             of
             (
             without
             which
             supposition
             we
             cannot
             be
             assured
             of
             the
             certainty
             of
             any
             operations
             of
             the
             mind
             ,
             because
             we
             cannot
             know
             but
             we
             were
             so
             made
             that
             we
             might
             be
             then
             most
             deceived
             ,
             when
             we
             thought
             our
             selves
             most
             sure
             )
             If
             this
             principle
             ,
             I
             say
             ,
             be
             supposed
             as
             the
             foundation
             of
             all
             certain
             knowledge
             ,
             then
             from
             it
             I
             infer
             many
             things
             which
             are
             very
             much
             advantagious
             to
             our
             certainty
             in
             matters
             of
             faith
             .
          
           
             
               That
               the
               foundation
               of
               all
               certainty
               lies
               in
               the
               necessary
               existence
            
             
             
               of
               a
               being
               absolutely
               perfect
            
             .
             So
             that
             unless
             I
             know
             that
             there
             is
             a
             God
             ,
             I
             cannot
             be
             assured
             that
             I
             know
             any
             thing
             in
             a
             certain
             manner
             ;
             and
             if
             I
             know
             there
             is
             a
             God
             ,
             I
             must
             necessarily
             apprehend
             him
             to
             be
             
               absolutely
               perfect
            
             ;
             because
             the
             grounds
             of
             my
             knowledge
             that
             there
             is
             a
             God
             ,
             are
             from
             those
             absolute
             perfections
             which
             there
             are
             in
             him
             ;
             and
             if
             I
             could
             suppose
             him
             not
             
               absolutely
               perfect
            
             ,
             I
             must
             suppose
             him
             not
             to
             be
             God
             ;
             for
             that
             is
             necessarily
             implyed
             in
             his
             definition
             .
             Now
             then
             if
             all
             certainty
             doth
             suppose
             the
             existence
             of
             a
             being
             so
             
               absolutely
               perfect
            
             ;
             I
             must
             before
             I
             can
             know
             any
             thing
             certainly
             ,
             conclude
             that
             there
             is
             an
             infinity
             of
             
               knowledge
               ,
               wisdom
               ,
               power
            
             and
             goodness
             in
             this
             God
             ;
             for
             those
             are
             things
             which
             all
             who
             understand
             them
             ,
             will
             grant
             to
             be
             perfections
             ;
             and
             if
             they
             be
             in
             God
             ,
             they
             must
             be
             absolute
             ,
             i.
             e.
             infinite
             .
             And
             if
             they
             be
             infinite
             ,
             it
             necessarily
             follows
             that
             they
             must
             transcend
             our
             apprehensions
             ;
             so
             that
             now
             we
             have
             gained
             this
             principle
             in
             order
             to
             faith
             ;
             that
             we
             must
             grant
             something
             to
             be
             unconceivable
             before
             we
             can
             come
             certainly
             to
             know
             any
             thing
             .
             From
             whence
             it
             follows
             that
             those
             who
             will
             not
             believe
             any
             thing
             to
             be
             true
             because
             it
             is
             above
             their
             apprehensions
             ,
             must
             deny
             the
             foundation
             of
             all
             certainty
             ,
             which
             (
             as
             we
             have
             proved
             )
             doth
             
               suppose
               something
            
             to
             be
             infinite
             ,
             or
             above
             our
             capacity
             to
             comprehend
             .
          
           
           
             
               That
               we
               have
               as
               great
               certainty
               of
               what-ever
               is
               revealed
               to
            
             
             
               us
               from
               God
               ,
               as
               we
               can
               have
               of
               the
               truth
               of
               any
               thing
               which
               we
               most
               clearly
               understand
               .
            
             For
             the
             truth
             of
             knowledge
             depending
             on
             this
             supposition
             ,
             that
             there
             is
             a
             God
             whose
             goodness
             will
             not
             suffer
             us
             to
             be
             deceived
             in
             the
             things
             we
             
               clearly
               understand
            
             ;
             there
             is
             the
             same
             foundation
             for
             the
             act
             of
             faith
             as
             for
             that
             of
             knowledge
             ,
             viz.
             
               That
               God
               will
               not
               suffer
               us
               to
               be
               deceived
               in
               matters
               which
               himself
               hath
               revealed
               to
               us
               .
            
             Nay
             there
             seems
             to
             be
             far
             greater
             on
             these
             accounts
             .
             First
             ,
             
               That
               there
               is
               not
               so
               great
               danger
               to
               be
               deceived
            
             in
             reference
             to
             objects
             of
             sense
             ,
             as
             there
             is
             in
             reference
             to
             objects
             of
             
               Divine
               revelation
            
             :
             because
             objects
             of
             sense
             make
             a
             
               continual
               impression
            
             upon
             the
             Organs
             of
             sense
             ;
             and
             as
             to
             these
             things
             we
             see
             the
             whole
             world
             agrees
             in
             them
             so
             far
             as
             they
             are
             necessary
             to
             life
             ,
             and
             withall
             they
             bear
             a
             greater
             correspondency
             to
             the
             present
             state
             of
             imperfection
             which
             the
             soul
             is
             now
             in
             :
             but
             now
             matters
             of
             
               Divine
               revelation
            
             are
             of
             a
             more
             sublime
             and
             
               spiritual
               nature
            
             ,
             which
             mens
             minds
             on
             that
             account
             are
             more
             apt
             to
             doubt
             of
             ,
             then
             of
             
               things
               obvious
            
             to
             sense
             ;
             and
             withall
             they
             call
             the
             mind
             so
             much
             off
             from
             sense
             that
             on
             these
             accounts
             the
             proneness
             to
             doubt
             is
             greater
             ,
             and
             therefore
             the
             foundation
             of
             certainty
             from
             Gods
             not
             suffering
             us
             to
             be
             deceived
             must
             be
             stronger
             .
             Secondly
             ,
             
               There
               is
               not
               so
               great
               danger
               in
               being
               deceived
            
             as
             to
             matters
             of
             sense
             or
             knowledge
             ,
             as
             there
             is
             in
             things
             of
             
               Divine
               revelation
            
             .
             For
             we
             see
             granting
             sense
             to
             be
             deceived
             ,
             and
             that
             we
             have
             no
             certainty
             at
             all
             in
             natural
             things
             ,
             yet
             affairs
             of
             life
             are
             managed
             still
             ;
             mens
             outward
             
               welfare
               depends
            
             not
             on
             the
             judgement
             of
             sense
             ;
             the
             merchant
             hath
             never
             the
             less
             gold
             in
             his
             Ship
             because
             his
             
               sense
               deceives
            
             him
             in
             judging
             that
             the
             earth
             moves
             from
             him
             ,
             when
             the
             Ship
             moves
             from
             it
             .
             The
             Sun
             doth
             never
             the
             less
             inlighten
             the
             world
             ,
             though
             our
             senses
             be
             a●l
             of
             Epicurus
             his
             mind
             ,
             that
             the
             Sun
             is
             no
             bigger
             then
             he
             seems
             to
             be
             ;
             but
             now
             as
             to
             matters
             of
             
               Divine
               revelation
            
             ,
             they
             are
             things
             of
             the
             most
             
               unspeakable
               weight
            
             and
             importance
             ,
             which
             depend
             upon
             our
             believing
             or
             disbelieving
             them
             .
             And
             therefore
             if
             the
             goodness
             of
             God
             be
             such
             as
             it
             will
             not
             suffer
             us
             to
             be
             deceived
             in
             our
             judgement
             of
             material
             and
             
               sensible
               beings
            
             ,
             how
             much
             less
             in
             reference
             to
             the
             foundation
             of
             our
             certainty
             as
             to
             things
             
             Divinely
             revealed
             ?
             We
             see
             then
             what
             
               rational
               evidence
            
             there
             is
             not
             only
             consistent
             with
             ,
             but
             necessarily
             implyed
             in
             the
             foundation
             of
             faith
             ,
             even
             as
             great
             as
             in
             any
             thing
             which
             we
             do
             most
             
               perfectly
               know
            
             ;
             so
             that
             the
             in-evidence
             which
             is
             so
             much
             spoken
             of
             as
             an
             ingredient
             of
             the
             nature
             of
             faith
             ,
             must
             not
             be
             understood
             of
             the
             foundation
             whereon
             the
             act
             of
             faith
             doth
             stand
             ,
             but
             of
             the
             condition
             of
             the
             object
             ,
             which
             being
             a
             matter
             of
             
               divine
               revelation
            
             ,
             is
             a
             thing
             not
             obvious
             to
             our
             senses
             :
             In
             which
             sense
             the
             Apostle
             speaks
             that
             faith
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               firm
            
             
             
               expectation
               of
               things
               hoped
               for
               ,
               and
               strong
               conviction
               of
               things
               which
               are
               not
               seen
               :
            
             In
             which
             words
             ,
             as
             Erasmus
             well
             observes
             ,
             is
             contained
             only
             an
             high
             Encomium
             of
             faith
             ,
             and
             no
             
               Dialectical
               definition
            
             of
             it
             ;
             viz.
             that
             
               faith
               soars
            
             above
             things
             of
             sense
             or
             
               present
               enjoyment
            
             ;
             yea
             ,
             though
             the
             objects
             of
             it
             be
             never
             so
             remote
             from
             either
             ,
             yet
             where
             there
             is
             
               sufficient
               evidence
            
             of
             
               Divine
               Revelation
               ,
               faith
               boggles
            
             at
             no
             difficulties
             ,
             but
             is
             firmly
             resolved
             that
             that
             God
             ,
             who
             hath
             revealed
             these
             things
             ,
             can
             and
             will
             bring
             them
             to
             pass
             in
             his
             own
             time
             .
             There
             is
             not
             then
             any
             such
             contrariety
             between
             the
             foundation
             of
             faith
             and
             knowledge
             ,
             as
             the
             Schoolmen
             have
             perswaded
             the
             world
             ,
             we
             see
             both
             of
             them
             proceed
             on
             the
             same
             foundation
             of
             certainty
             ;
             all
             the
             difference
             is
             ,
             
               faith
               fixeth
            
             on
             the
             veracity
             of
             God
             immediately
             in
             reference
             to
             a
             
               Divine
               Testimony
               ;
               knowledge
               proceeds
            
             upon
             it
             ,
             supposing
             no
             
               Divine
               revelation
            
             ,
             as
             to
             the
             things
             it
             doth
             discover
             .
          
           
             We
             hence
             infer
             ,
             that
             if
             the
             certainty
             of
             our
             knowledge
             
             depends
             on
             this
             principle
             ,
             that
             God
             will
             not
             suffer
             us
             to
             be
             
               deceived
               ,
               then
               we
               are
               bound
               to
               believe
               whatever
               God
               doth
               reveal
               to
               us
               ,
               though
               we
               may
               not
               be
               able
               to
               comprehend
               the
               nature
               of
               the
               things
               revealed
               .
            
             For
             as
             to
             these
             things
             ,
             we
             have
             the
             same
             ground
             of
             certainty
             ,
             which
             we
             have
             as
             to
             any
             
               natural
               causes
            
             ;
             for
             as
             to
             them
             ,
             we
             now
             suppose
             from
             the
             former
             principle
             ,
             that
             setting
             aside
             the
             existence
             of
             God
             ,
             we
             could
             have
             no
             certainty
             of
             them
             ,
             but
             that
             the
             
               formal
               reason
            
             of
             our
             certainty
             is
             resolved
             into
             this
             ,
             that
             
               Gods
               goodness
               will
               not
               suffer
               the
               understanding
               to
               be
               deceived
            
             as
             to
             these
             things
             ;
             the
             same
             I
             say
             as
             to
             
               spiritual
               mysteries
               revealed
            
             by
             God
             ;
             the
             ground
             of
             our
             certainty
             lies
             not
             in
             the
             evidence
             of
             the
             things
             ,
             
             but
             in
             the
             
               undoubted
               veracity
            
             of
             God
             ,
             who
             hath
             revealed
             them
             .
             All
             that
             I
             can
             imagine
             possible
             to
             be
             replyed
             to
             this
             ,
             is
             ,
             
               that
               Gods
               veracity
               assures
               us
               in
               natural
               causes
               that
               we
               are
               not
               deceived
               only
               where
               we
               have
               a
               clear
               and
               distinct
               perception
               of
               the
               things
               ;
               but
               now
               in
               matters
               above
               our
               reason
               to
               comprehend
               ,
               there
               can
               be
               no
               clear
               and
               distinct
               perception
               .
            
             To
             this
             I
             answer
             .
          
           
             First
             ,
             it
             is
             evident
             in
             the
             foundation
             of
             all
             certainty
             of
             knowledge
             ,
             that
             there
             may
             be
             a
             clear
             and
             
               distinct
               perception
            
             
             of
             that
             which
             we
             cannot
             comprehend
             ,
             viz.
             
               of
               a
               being
               absolutely
               perfect
            
             ;
             for
             if
             we
             have
             not
             a
             clear
             and
             
               distinct
               perception
            
             of
             God
             ,
             the
             foundation
             of
             all
             certainty
             is
             destroyed
             ,
             which
             is
             the
             
               necessary
               existence
            
             of
             such
             a
             being
             ;
             and
             he
             that
             shall
             say
             he
             cannot
             have
             a
             clear
             perception
             of
             God
             without
             comprehending
             him
             ,
             doth
             contradict
             himself
             ;
             for
             if
             he
             be
             a
             
               being
               infinite
            
             ,
             he
             must
             be
             incomprehensible
             ;
             therefore
             there
             may
             be
             
               clear
               perception
            
             ,
             where
             the
             object
             its
             self
             is
             above
             our
             capacity
             .
             Now
             whatever
             foundation
             there
             is
             in
             nature
             for
             such
             a
             perception
             without
             comprehension
             ;
             that
             and
             much
             more
             is
             there
             in
             such
             things
             as
             are
             revealed
             by
             God
             ,
             though
             above
             our
             apprehension
             :
             For
             the
             Idea
             of
             God
             upon
             the
             soul
             of
             man
             cannot
             be
             so
             strong
             an
             evidence
             of
             the
             existence
             of
             a
             being
             above
             our
             apprehension
             ,
             as
             the
             revelation
             of
             matters
             of
             faith
             is
             ,
             that
             we
             should
             believe
             the
             things
             so
             revealed
             ,
             though
             our
             understandings
             lose
             themselves
             in
             striving
             to
             reach
             the
             natures
             of
             them
             ,
             and
             the
             manner
             of
             their
             existence
             .
          
           
             Secondly
             ,
             that
             which
             is
             the
             only
             foundation
             of
             a
             scruple
             in
             this
             case
             ,
             is
             a
             principle
             most
             unreasonable
             in
             its
             self
             ,
             
               that
               we
               are
            
             
             
               to
               imbrace
               nothing
               for
               truth
               ,
               though
               divinely
               revealed
               ,
               but
               what
               our
               reason
               is
               able
               to
               comprehend
               ,
               as
               to
               the
               nature
               of
               the
               thing
               ,
               and
               the
               manner
               of
               its
               existence
            
             ;
             on
             which
             account
             the
             doctrine
             of
             the
             
               Trinity
               ,
               Incarnation
               ,
               Satisfaction
            
             ,
             and
             consequently
             the
             whole
             mysterie
             of
             the
             Gospel
             of
             Christ
             must
             be
             rejected
             as
             incredible
             ,
             and
             that
             on
             this
             bare
             pretence
             ,
             because
             although
             many
             expressions
             in
             Scripture
             seem
             to
             import
             all
             these
             things
             ,
             yet
             we
             are
             bound
             to
             interpret
             them
             to
             another
             sense
             ,
             because
             this
             is
             incongruous
             to
             our
             reason
             .
             But
             although
             Christianity
             be
             a
             Religion
             which
             comes
             in
             the
             highest
             way
             of
             credibility
             to
             the
             minds
             of
             men
             ,
             although
             we
             are
             not
             bound
             to
             believe
             any
             thing
             but
             what
             we
             have
             sufficient
             reason
             to
             make
             it
             
             appear
             that
             it
             is
             revealed
             by
             God
             ,
             yet
             that
             any
             thing
             should
             be
             questioned
             whether
             it
             be
             of
             
               divine
               revelation
            
             ,
             meerly
             because
             our
             reason
             is
             to
             seek
             ,
             as
             to
             the
             full
             and
             
               adaequate
               conception
            
             of
             it
             ,
             is
             a
             most
             absurd
             and
             
               unreasonable
               pretence
            
             :
             And
             the
             Assertors
             of
             it
             must
             run
             themselves
             on
             these
             unavoidable
             absurdities
             .
          
           
             First
             ,
             of
             
               believing
               nothing
               either
               in
               nature
               or
               Religion
               to
            
             
             
               be
               true
               ,
               but
               what
               they
               can
               give
               a
               full
               and
               satisfactory
               account
               of
               ,
               as
               to
               every
               mode
               and
               circumstance
               of
               it
               .
            
             Therefore
             let
             such
             persons
             first
             try
             themselves
             in
             all
             the
             appearances
             of
             nature
             ;
             and
             then
             we
             may
             suppose
             they
             will
             not
             believe
             that
             the
             Sun
             shines
             ,
             till
             they
             have
             by
             
               demonstrative
               arguments
            
             proved
             the
             
               undoubted
               truth
            
             of
             the
             Ptolomaick
             or
             
               Copernican
               hypothesis
            
             ,
             that
             they
             will
             never
             give
             credit
             to
             the
             flux
             and
             reflux
             of
             the
             Sea
             ,
             till
             they
             
               clearly
               resolve
            
             the
             doubts
             which
             attend
             the
             several
             opinions
             of
             it
             .
             That
             there
             is
             no
             such
             thing
             as
             matter
             in
             the
             world
             ,
             till
             they
             can
             satisfactorily
             tell
             us
             how
             the
             parts
             of
             it
             are
             united
             ;
             nor
             that
             there
             are
             any
             
               material
               beings
            
             ,
             till
             they
             have
             resolved
             all
             the
             
               perplexing
               difficulties
            
             about
             the
             several
             affections
             of
             them
             ;
             and
             that
             themselves
             have
             not
             so
             much
             as
             a
             
               rational
               soul
            
             ,
             till
             they
             are
             bound
             to
             satisfie
             us
             of
             the
             manner
             of
             the
             union
             of
             the
             soul
             and
             body
             together
             .
             And
             if
             they
             can
             expedite
             all
             these
             ,
             and
             many
             more
             difficulties
             about
             the
             most
             obvious
             things
             (
             about
             which
             it
             is
             another
             thing
             to
             frame
             handsome
             and
             
               consistent
               hypotheses
            
             ,
             then
             to
             give
             a
             certain
             account
             of
             them
             )
             then
             let
             them
             be
             let
             loose
             to
             the
             matters
             of
             
               divine
               revelation
            
             ;
             as
             to
             which
             yet
             (
             if
             they
             could
             perform
             the
             other
             )
             were
             there
             no
             reason
             for
             such
             an
             undertaking
             ;
             for
             that
             were
          
           
             
               Secondly
               ,
               to
               commensurate
               the
               perfections
               of
               God
               with
               the
               narrow
               capacity
               of
               the
               humane
               intellect
            
             ;
             which
             is
             contrary
             to
             
             the
             natural
             Idea
             of
             God
             ,
             and
             to
             the
             manner
             whereby
             we
             take
             up
             our
             conceptions
             of
             God
             ;
             for
             the
             Idea
             of
             God
             doth
             suppose
             incomprehensibility
             to
             belong
             to
             his
             nature
             ;
             and
             the
             manner
             whereby
             we
             form
             our
             conceptions
             of
             God
             ,
             is
             by
             taking
             away
             all
             the
             imperfections
             we
             find
             in
             our
             selves
             ,
             from
             the
             conception
             we
             form
             of
             a
             
               being
               absolutely
               perfect
            
             ,
             and
             by
             
               adding
               infinity
            
             to
             all
             the
             perfections
             we
             find
             in
             our
             own
             natures
             .
             Now
             this
             method
             of
             proceeding
             doth
             necessarily
             imply
             a
             vast
             distance
             and
             disproportion
             between
             a
             finite
             and
             infinite
             
             understanding
             .
             And
             if
             the
             understanding
             of
             God
             be
             infinite
             ,
             why
             may
             not
             he
             discover
             such
             things
             to
             us
             ,
             which
             our
             
               shallow
               apprehensions
            
             cannot
             reach
             unto
             ?
             what
             ground
             or
             evidence
             of
             reason
             can
             we
             have
             that
             an
             
               infinite
               wisdom
            
             and
             understanding
             ,
             when
             it
             undertakes
             to
             
               discover
               matters
            
             of
             the
             
               highest
               nature
            
             and
             concernment
             to
             the
             world
             ,
             should
             be
             able
             to
             deliver
             nothing
             but
             what
             comes
             within
             the
             compass
             of
             our
             imperfect
             and
             
               narrow
               intellects
            
             ?
             And
             that
             it
             should
             not
             be
             sufficient
             that
             the
             
               matters
               revealed
            
             do
             none
             of
             them
             contradict
             the
             
               prime
               results
            
             or
             
               common
               notions
            
             of
             mankind
             (
             which
             none
             of
             them
             do
             )
             but
             that
             every
             particular
             mode
             and
             circumstance
             ,
             as
             to
             the
             manner
             of
             existence
             in
             God
             ,
             or
             the
             extent
             of
             his
             
               omnipotent
               power
            
             ,
             must
             pass
             the
             scrutiny
             of
             our
             faculties
             ,
             before
             it
             obtains
             a
             Placet
             for
             a
             
               Divine
               revelation
            
             ?
          
           
             Thirdly
             ,
             it
             must
             follow
             from
             this
             
               principle
               ,
               that
               the
               pretenders
               to
               it
               must
               affirm
               the
               rules
               or
               maxims
               which
               they
               go
               by
            
             
             
               in
               the
               judgment
               of
               things
               ,
               are
               the
               infallible
               standard
               of
               reason
               :
            
             Else
             they
             are
             as
             far
             to
             seek
             in
             the
             judgement
             of
             the
             truth
             of
             things
             as
             any
             others
             are
             .
             They
             must
             then
             ,
             to
             be
             consistent
             with
             their
             
               principle
               ,
               affirm
            
             themselves
             to
             be
             the
             absolute
             Masters
             of
             reason
             :
             Now
             reason
             consisting
             of
             observations
             made
             concerning
             the
             natures
             of
             all
             beings
             (
             for
             so
             it
             must
             be
             considered
             ,
             as
             it
             is
             a
             rule
             of
             judging
             ,
             viz.
             as
             a
             Systeme
             of
             
               infallible
               rules
            
             collected
             from
             the
             natures
             of
             things
             )
             they
             who
             pretend
             to
             it
             ,
             must
             demonstrate
             these
             general
             maxims
             according
             to
             which
             they
             judge
             ,
             to
             be
             ●ollected
             from
             an
             universal
             undoubted
             history
             of
             nature
             ,
             which
             lies
             yet
             too
             dark
             and
             obscure
             for
             any
             to
             pretend
             to
             the
             
               full
               knowledge
            
             of
             ,
             and
             would
             be
             only
             a
             demonstration
             of
             the
             highest
             arrogance
             after
             so
             many
             
               succesless
               endeavours
            
             of
             the
             most
             
               searching
               wits
            
             in
             any
             society
             of
             persons
             to
             usurp
             it
             to
             themselves
             ;
             especially
             if
             such
             persons
             are
             so
             far
             from
             searching
             into
             the
             depths
             of
             nature
             ,
             that
             they
             suffer
             themselves
             very
             fairly
             to
             be
             led
             by
             the
             nose
             by
             the
             most
             dogmatical
             of
             all
             Philosophers
             ;
             and
             that
             in
             such
             principles
             which
             the
             more
             
               inquisitive
               world
            
             hath
             now
             found
             to
             be
             very
             
               short
               ,
               uncertain
            
             ,
             and
             fallacious
             .
             And
             upon
             
               severe
               enquiry
            
             we
             shall
             find
             the
             grand
             principles
             which
             have
             been
             taken
             by
             these
             adorers
             of
             reason
             ,
             for
             almost
             the
             standard
             of
             it
             ,
             have
             been
             
             some
             Theories
             which
             have
             been
             taken
             up
             meerly
             from
             observation
             of
             the
             course
             of
             nature
             by
             such
             persons
             ,
             who
             scarce
             owned
             any
             hand
             of
             providence
             in
             the
             world
             .
             Now
             it
             cannot
             otherwise
             be
             conceived
             but
             that
             these
             Theories
             ,
             or
             principles
             formed
             from
             such
             a
             
               narrow
               inspection
            
             into
             the
             natures
             of
             things
             ,
             must
             make
             strange
             work
             when
             we
             come
             to
             
               apply
               those
               things
            
             to
             them
             ,
             which
             were
             never
             looked
             at
             in
             the
             forming
             of
             them
             :
             Whence
             came
             those
             two
             received
             
               principles
               ,
               that
               nothing
               can
               be
               produced
               out
               of
               nothing
            
             ;
             that
             
               there
               is
               no
               possible
               return
               from
               a
               privation
               to
               a
               habit
               ,
            
             but
             from
             those
             Philosophers
             who
             believed
             there
             was
             nothing
             but
             matter
             in
             the
             world
             ;
             or
             if
             they
             did
             assert
             the
             existence
             of
             a
             God
             ,
             yet
             supposed
             him
             unconcerned
             in
             the
             Government
             of
             the
             world
             .
             Whence
             come
             our
             Masters
             of
             reason
             to
             tell
             us
             
               that
               the
               soul
               cannot
               subsist
               after
               death
               without
               the
               boay
            
             ;
             from
             what
             Philosophy
             was
             this
             derived
             ?
             certainly
             from
             that
             which
             was
             very
             loth
             to
             acknowledge
             the
             immortality
             of
             the
             soul
             of
             man
             :
             And
             any
             one
             who
             strictly
             observes
             the
             close
             coherence
             of
             the
             principles
             of
             the
             
               Peripatetick
               Philosophy
            
             ,
             will
             find
             very
             little
             
               room
               left
            
             for
             an
             
               eternal
               being
            
             to
             
               interpose
               its
               self
            
             in
             the
             world
             ;
             and
             therefore
             some
             have
             shrewdly
             observed
             that
             Aristotle
             speaks
             more
             favourably
             of
             the
             being
             of
             God
             in
             his
             Exotericks
             ,
             then
             in
             his
             Acroamaticks
             ,
             which
             all
             that
             know
             the
             reason
             of
             the
             names
             ,
             will
             guess
             at
             the
             reason
             of
             .
             I
             demand
             then
             ,
             must
             the
             received
             principles
             of
             Philosophy
             ,
             and
             those
             short
             
               imperfect
               Theories
            
             ,
             which
             were
             formed
             more
             from
             tradition
             then
             experience
             ,
             by
             the
             ancient
             Greeks
             ,
             be
             taken
             for
             the
             standard
             of
             reason
             or
             no
             ?
             If
             they
             must
             ,
             we
             may
             soon
             forsake
             not
             only
             the
             
               sublimer
               mysteries
            
             of
             the
             
               Trinity
               ,
               Divinity
            
             of
             
               Christ
               ,
               Resurrection
            
             ,
             &c.
             but
             we
             shall
             soon
             shake
             hands
             with
             
               Creation
               ,
               Providence
            
             ,
             if
             not
             immortality
             of
             souls
             ,
             and
             the
             Being
             of
             God
             himself
             .
             If
             these
             things
             be
             disowned
             as
             the
             standard
             of
             reason
             ,
             let
             us
             know
             what
             will
             be
             substituted
             in
             the
             room
             of
             them
             ?
             and
             what
             Laws
             our
             faith
             must
             be
             tryed
             by
             ?
             Are
             they
             only
             
               Mathematical
               demonstrations
            
             ,
             or
             the
             
               undoubted
               common
               notions
            
             of
             
               humane
               nature
            
             ,
             which
             whosoever
             understands
             assents
             to
             them
             ,
             let
             any
             of
             the
             forementioned
             mysteries
             be
             made
             appear
             to
             contradict
             these
             ,
             and
             we
             will
             readily
             yield
             up
             our selves
             captives
             to
             reason
             :
             But
             in
             
             the
             mean
             time
             ,
             let
             no
             
               jejune
               unproved
               hypotheses
            
             in
             Philosophy
             ,
             be
             set
             as
             Iudges
             over
             matters
             of
             faith
             ,
             whose
             only
             warrant
             for
             that
             office
             must
             be
             
               Stat
               pro
               ratione
               voluntas
            
             .
             Let
             the
             principles
             we
             proceed
             by
             ,
             be
             
               first
               manifested
            
             to
             be
             collected
             from
             a
             most
             certain
             and
             
               universal
               inspection
            
             into
             the
             nature
             of
             all
             beings
             ,
             let
             the
             manner
             of
             process
             be
             shewed
             how
             they
             were
             collected
             (
             lest
             they
             labour
             with
             the
             common
             fault
             of
             the
             Chymists
             ,
             of
             establishing
             
               hypostatical
               principles
            
             from
             the
             experiments
             of
             some
             particular
             bodies
             ,
             which
             others
             do
             as
             evidently
             refute
             )
             and
             lastly
             ,
             let
             it
             be
             made
             appear
             that
             these
             principles
             ,
             thus
             collected
             ,
             will
             serve
             indifferently
             for
             all
             
               beings
               ,
               spiritual
            
             as
             well
             as
             
               material
               ,
               infinite
            
             as
             well
             as
             finite
             ,
             and
             when
             this
             Task
             is
             exactly
             performed
             ,
             we
             will
             make
             room
             for
             Reason
             to
             sit
             upon
             the
             Bench
             ,
             and
             bring
             the
             Scriptures
             as
             the
             Prisoner
             to
             its
             Bar.
             
          
           
             Fourthly
             ,
             According
             to
             this
             
               principle
               ,
               what
               certainty
               can
            
             
             
               we
               have
               at
               all
               of
               anything
               we
               are
               to
               believe
               ?
            
             who
             hath
             fixed
             the
             bounds
             of
             that
             which
             men
             call
             reason
             ?
             how
             shall
             we
             know
             that
             
               thus
               far
               it
               will
               come
               ,
               and
               no
               further
               ?
            
             If
             no
             banks
             be
             raised
             against
             it
             to
             keep
             it
             in
             its
             due
             channel
             ,
             we
             may
             have
             cause
             to
             fear
             it
             may
             in
             
               time
               overthrow
            
             not
             only
             the
             
               Trinity
               ,
               Incarnation
               ,
               Resurrection
               of
               the
               dead
               ,
            
             but
             all
             other
             articles
             of
             the
             creed
             too
             ?
             What
             prescription
             can
             be
             pleaded
             by
             one
             sort
             of
             men
             for
             reason
             more
             then
             for
             another
             ?
             One
             will
             not
             believe
             this
             article
             of
             his
             faith
             ,
             because
             against
             his
             reason
             ,
             and
             why
             not
             another
             reject
             
               another
               article
            
             on
             the
             same
             pretence
             ?
             for
             whatever
             the
             ground
             of
             unbelief
             be
             ,
             if
             it
             be
             but
             baptized
             by
             the
             name
             of
             reason
             ,
             it
             must
             by
             this
             principle
             pass
             uncontrouled
             ;
             if
             a
             sullen
             Philosopher
             shall
             tell
             us
             ,
             that
             the
             notion
             of
             an
             
               immaterial
               substance
               contradicts
            
             his
             reason
             as
             much
             as
             the
             Trinity
             doth
             theirs
             ,
             and
             that
             the
             Universe
             is
             
               nothing
               else
            
             but
             a
             Systeme
             of
             bodies
             ,
             by
             what
             Artifice
             will
             our
             Masters
             of
             
               reason
               purge
            
             away
             all
             that
             
               black
               choler
            
             that
             so
             clouds
             his
             mind
             ,
             that
             he
             cannot
             see
             the
             notion
             of
             a
             spirit
             through
             it
             ?
             And
             such
             one
             will
             make
             a
             hard
             shift
             ,
             but
             he
             will
             reconcile
             his
             opinion
             with
             Scripture
             too
             ;
             and
             therefore
             why
             should
             he
             be
             bound
             up
             to
             mens
             explications
             of
             Scripture
             ,
             when
             there
             is
             no
             necessity
             ,
             that
             he
             can
             see
             ,
             of
             understanding
             it
             in
             any
             other
             way
             then
             his
             own
             ?
             If
             another
             should
             come
             
             and
             tell
             us
             ,
             that
             we
             must
             be
             all
             Anthropomorphites
             ,
             and
             that
             otherwise
             the
             Scripture
             were
             not
             intelligible
             ;
             shall
             not
             this
             man
             put
             in
             for
             reason
             too
             ?
             Nay
             lastly
             ,
             if
             another
             shall
             come
             and
             speak
             out
             ,
             and
             tell
             us
             Religion
             is
             but
             a
             device
             of
             
               subtle
               men
            
             ,
             that
             all
             things
             come
             to
             pass
             through
             chance
             ,
             that
             the
             world
             was
             made
             by
             a
             
               fortuitous
               concourse
            
             of
             Atoms
             ,
             and
             that
             all
             are
             fools
             which
             are
             not
             Atheists
             ,
             and
             that
             it
             is
             impossible
             to
             apprehend
             the
             Being
             of
             a
             God
             ,
             and
             therefore
             by
             the
             same
             reason
             that
             they
             reject
             some
             mysteries
             of
             Religion
             ,
             he
             rejects
             the
             foundation
             of
             all
             ;
             because
             an
             
               infinite
               being
            
             is
             incomprehensible
             :
             whither
             now
             hath
             our
             Reason
             carried
             us
             ?
             while
             we
             p●etend
             to
             reject
             any
             thing
             as
             
               divinely
               revealed
            
             ,
             meerly
             on
             that
             account
             ,
             that
             it
             is
             
               above
               our
               reason
            
             ?
             But
             it
             may
             be
             replied
             ,
             
               On
               what
               account
               then
               do
               we
               reject
               the
               Doctrine
               of
               Transubstantiation
               ,
               and
               the
               ubiquity
               of
               the
               body
               of
               Christ
               ,
               as
               repugnant
               to
               reason
               ,
               if
               we
               do
               not
               make
               reason
               judge
               in
               matters
               of
               faith
               ?
            
             I
             answer
             ,
             1.
             
             We
             reject
             these
             opinions
             not
             only
             as
             repugnant
             to
             reason
             ,
             but
             as
             insufficiently
             proved
             from
             Scripture
             ,
             whereas
             we
             here
             suppose
             (
             it
             not
             being
             our
             present
             business
             to
             prove
             it
             )
             that
             the
             several
             doctrines
             of
             the
             
               Trinity
               ,
               Incarnation
               ,
               Resurrection
               of
               bodies
               ,
            
             &c.
             are
             only
             rejected
             on
             that
             account
             ,
             that
             though
             Scripture
             seems
             to
             speak
             fair
             for
             them
             ,
             yet
             it
             is
             otherwise
             to
             be
             interpreted
             ,
             because
             supposed
             to
             be
             repugnant
             to
             reason
             .
             2.
             
             Those
             doctrines
             before
             mentioned
             are
             eminently
             serviceable
             to
             promote
             the
             
               great
               end
            
             of
             the
             Gospel
             ,
             and
             are
             inlaid
             in
             the
             very
             foundation
             o●
             it
             ,
             as
             that
             of
             the
             Trinity
             ,
             and
             Divinity
             of
             Christ
             ;
             but
             these
             we
             now
             mention
             are
             no
             ways
             conduceable
             to
             that
             end
             ;
             but
             seem
             to
             thwart
             and
             overthrow
             it
             ,
             and
             transubstantiation
             establisheth
             a
             way
             of
             worship
             contrary
             to
             the
             Gospel
             .
             3.
             
             All
             the
             foundation
             of
             transubstantiation
             is
             laid
             upon
             ambiguous
             places
             of
             Scripture
             ,
             which
             must
             of
             necessity
             have
             some
             Tropes
             and
             Figures
             in
             them
             ;
             but
             the
             doctrine
             of
             the
             Trinity
             is
             not
             only
             contained
             in
             plain
             Scripture
             ,
             but
             is
             ●videnced
             by
             visible
             appearance
             ,
             as
             particularly
             at
             the
             baptism
             of
             our
             Saviour
             .
             4.
             
             There
             is
             far
             greater
             ground
             why
             we
             should
             reject
             Transubstantiation
             and
             ubiquity
             ,
             as
             inconsistent
             with
             reason
             ,
             then
             that
             they
             should
             the
             Trinity
             ,
             on
             this
             account
             ,
             because
             the
             grounds
             of
             reason
             on
             which
             we
             reject
             
             those
             opinions
             ,
             are
             fet●hed
             from
             those
             essential
             and
             
               inseparable
               properties
            
             of
             bodies
             ,
             which
             are
             inconsistent
             with
             those
             opinions
             ;
             now
             these
             are
             things
             within
             the
             reach
             of
             our
             understandings
             (
             in
             which
             case
             God
             himself
             sometimes
             appeals
             to
             reason
             )
             but
             it
             is
             quite
             another
             .
             case
             ,
             when
             we
             search
             into
             the
             
               incomprehensible
               nature
            
             of
             God
             ,
             and
             pronounce
             with
             confidence
             that
             such
             things
             cannot
             be
             in
             God
             ,
             because
             we
             cannot
             comprehend
             them
             ;
             which
             gives
             a
             
               sufficient
               answer
            
             to
             this
             objection
             .
             The
             substance
             then
             of
             this
             discourse
             is
             ,
             that
             whatever
             d●ctrine
             is
             sufficiently
             manifested
             to
             be
             of
             
               divine
               revelation
            
             ,
             is
             to
             be
             embraced
             and
             believed
             ,
             as
             
               undoubtedly
               true
            
             ,
             though
             our
             reason
             cannot
             reach
             to
             the
             full
             apprehension
             of
             all
             the
             Modes
             and
             circumstances
             of
             it
             .
             So
             that
             as
             to
             these
             sublime
             mysteries
             our
             faith
             stands
             upon
             this
             twofold
             bottom
             .
             First
             ,
             
               that
               the
               being
               ,
               understanding
               ,
               and
               power
               of
               God
               doth
               infinitely
               transcend
               ours
               ,
               and
               therefore
               he
               may
               reveal
               to
               us
               matters
               above
               our
               reach
               and
               capacity
               .
            
             Secondly
             ,
             
               that
               whatever
               God
               doth
               reveal
               is
               undoubtedly
               true
               ,
               though
               we
               may
               not
               fully
               understand
               it
            
             ;
             for
             this
             is
             a
             most
             undoubted
             principle
             ,
             that
             God
             cannot
             and
             will
             not
             deceive
             any
             in
             those
             things
             which
             he
             reveals
             to
             men
             .
             Thus
             our
             first
             supposition
             is
             cleared
             ,
             
               that
               it
               is
               not
               repugnant
               to
               reason
               ,
               that
               a
               doctrine
               may
               be
               true
               ,
               which
               depends
               not
               on
               the
               evidence
               of
               the
               thing
               it self
               .
            
          
           
             The
             second
             is
             ,
             
               That
               in
               matters
               whose
               truth
               depends
               not
               on
            
             
             
               the
               evidence
               of
               the
               things
               themselves
               ,
               infallible
               testimony
               is
               the
               fullest
               demonstration
               of
               them
               .
            
             For
             these
             things
             ,
             not
             being
             of
             
               Mathematical
               evidence
            
             ,
             there
             must
             be
             some
             other
             way
             found
             out
             for
             demonstrating
             the
             truth
             of
             them
             .
             And
             in
             all
             those
             
               things
               whose
               truth
            
             depends
             on
             Testimony
             ,
             the
             more
             creditable
             the
             Testimony
             is
             ,
             the
             higher
             evidence
             is
             given
             to
             them
             ;
             but
             that
             testimony
             which
             may
             deceive
             ,
             cannot
             give
             so
             pregnant
             an
             evidence
             as
             that
             which
             cannot
             ;
             for
             then
             all
             imaginable
             objections
             are
             taken
             off
             .
             This
             is
             so
             clear
             ,
             that
             it
             needs
             no
             further
             proof
             ;
             and
             therefore
             the
             third
             follows
             .
          
           
             
               That
               there
               are
               certain
               ways
               whereby
               to
               know
               that
               a
               Testimony
               delivered
               is
               infallible
            
             ;
             and
             that
             is
             fully
             proved
             by
             
             these
             two
             Arguments
             .
             1.
             
             That
             it
             is
             the
             duty
             of
             all
             those
             to
             
             whom
             it
             is
             propounded
             to
             believe
             it
             ;
             now
             how
             could
             that
             be
             a
             duty
             in
             them
             to
             believe
             ,
             which
             they
             had
             no
             ways
             to
             know
             whether
             it
             were
             a
             Testimony
             to
             be
             believed
             ,
             or
             no.
             2.
             
             Because
             God
             will
             condemn
             the
             world
             for
             unbelief
             :
             In
             which
             the
             Justice
             of
             
               Gods
               proceedings
            
             doth
             necessarily
             suppose
             that
             there
             were
             
               sufficient
               arguments
            
             to
             induce
             them
             to
             believe
             ,
             which
             could
             not
             be
             ,
             unless
             there
             were
             some
             
               certain
               way
               supposed
            
             whereby
             a
             Testimony
             may
             be
             known
             to
             be
             infallible
             .
             These
             three
             things
             now
             being
             
               supposed
               ,
               viz.
               that
               a
               doctrine
               may
               be
               true
               which
               depends
               not
               on
               evidonce
               of
               reason
               ,
               that
               the
               greatest
               demonstration
               of
               the
               truth
               of
               such
               a
               doctrine
               ,
               is
               its
               being
               delivered
               by
               infallible
               Testimony
               ,
               and
               that
               there
               are
               certain
               ways
               whereby
               a
               Testimony
               may
               be
               known
               to
               be
               infallible
               :
            
             Our
             first
             principle
             is
             fully
             confirmed
             ,
             which
             was
             ,
             
               that
               where
               the
               truth
               of
               a
               doctrine
               depends
               not
               on
               evidence
               of
               reason
               ,
               but
               on
               the
               authority
               of
               him
               that
               reveals
               it
               ,
               the
               only
               way
               to
               prove
               the
               doctrine
               to
               be
               true
               ,
               is
               to
               prove
               the
               Testimony
               of
               him
               that
               reveals
               it
               to
               be
               infallible
               .
            
          
           
             The
             next
             principle
             or
             Hypothesis
             which
             I
             lay
             down
             ,
             is
             ,
             
               That
               there
               can
               be
               no
               greater
               evidence
               that
               a
               Testimony
               is
               infallible
               ,
            
             
             
               then
               that
               it
               is
               the
               Testimony
               of
               God
               himself
               .
            
             The
             truth
             of
             this
             depends
             upon
             a
             
               common
               notion
            
             of
             
               humane
               nature
            
             ,
             which
             is
             the
             veracity
             of
             God
             in
             whatever
             way
             he
             discovers
             himself
             to
             men
             ;
             and
             therefore
             the
             
               ultimate
               resolution
            
             of
             our
             faith
             ,
             as
             to
             its
             
               formal
               object
            
             ,
             must
             be
             alone
             into
             the
             veracity
             of
             
               God
               revealing
            
             things
             unto
             us
             ;
             for
             the
             
               principium
               certitudinis
            
             ,
             or
             foundation
             of
             all
             certain
             assent
             can
             be
             fetched
             no
             higher
             ,
             neither
             will
             it
             stand
             any
             lower
             then
             the
             
               infallible
               verity
            
             of
             God
             himself
             ;
             and
             the
             
               principium
               patefactionis
            
             ,
             or
             the
             ground
             of
             discovery
             of
             
               spiritual
               truth
            
             to
             our
             
               minds
               ,
               must
            
             be
             resolved
             into
             
               Divine
               Testimony
            
             ,
             or
             revelation
             .
             These
             two
             then
             not
             taken
             asunder
             ,
             but
             joyntly
             ,
             
               God
               ,
               who
               cannot
               lye
               ,
               hath
               revealed
               these
               things
               ,
            
             is
             the
             only
             
               certain
               foundation
            
             for
             a
             
               divine
               faith
            
             to
             rest
             its
             self
             upon
             .
             But
             now
             the
             particular
             exercise
             of
             a
             
               Divine
               faith
            
             lies
             in
             a
             
               firm
               assent
            
             to
             such
             a
             
               particular
               thing
            
             as
             
               Divinely
               revealed
            
             ,
             and
             herein
             lyes
             not
             so
             much
             the
             Testimony
             ,
             as
             the
             
               peculiar
               energy
            
             of
             the
             Spirit
             of
             God
             in
             inclining
             the
             soul
             to
             believe
             peculiar
             objects
             of
             faith
             ,
             as
             of
             
               Divine
               revelation
            
             .
             But
             the
             
             general
             ground
             of
             faith
             ,
             which
             they
             call
             the
             
               formal
               object
            
             ,
             or
             the
             
               ratio
               propter
               quam
               credimus
            
             is
             the
             general
             infallibility
             of
             a
             
               Divine
               Testimony
            
             .
             For
             in
             a
             matter
             concerning
             
               divine
               revelation
            
             ,
             there
             are
             two
             great
             questions
             to
             be
             resolved
             ;
             The
             first
             is
             ,
             
               Why
               I
               believe
               a
               Divine
               Testimony
            
             with
             a
             
               firm
               assent
            
             ?
             The
             answer
             to
             that
             is
             ,
             
               because
               I
               am
               assured
               ,
               that
               what
               ever
               God
               speaks
               is
               true
               :
            
             the
             other
             is
             ,
             
               upon
               what
               grounds
               do
               I
               believe
               this
               to
               be
               a
               Divine
               Testimony
               ?
            
             the
             resolution
             of
             which
             ,
             as
             far
             as
             I
             can
             understand
             ,
             must
             be
             fetched
             from
             those
             
               rational
               evidences
            
             whereby
             a
             
               Divine
               Testimony
            
             must
             be
             distinguished
             from
             one
             meerly
             humane
             and
             fallible
             .
             For
             the
             Spirit
             of
             God
             in
             its
             workings
             upon
             the
             mind
             ,
             doth
             not
             carry
             it
             on
             by
             a
             
               brutish
               impulse
            
             ,
             but
             draws
             it
             by
             a
             
               spiritual
               discovery
            
             of
             such
             strong
             and
             perswasive
             grounds
             to
             assent
             to
             what
             is
             revealed
             ,
             that
             the
             mind
             doth
             readily
             give
             a
             
               firm
               assent
            
             to
             that
             which
             it
             sees
             such
             
               convincing
               reason
            
             to
             believe
             .
             Now
             the
             strongest
             reason
             to
             believe
             ,
             is
             the
             manifestation
             of
             a
             
               divine
               Testimony
            
             ;
             which
             the
             Spirit
             of
             God
             so
             clearly
             discovers
             to
             a
             true
             believer
             ,
             that
             he
             not
             only
             
               firmly
               assents
            
             to
             the
             general
             foundation
             of
             faith
             ,
             the
             veracity
             of
             God
             ,
             but
             to
             the
             particular
             
               object
               propounded
               ,
               as
               a
               matter
               of
               Divine
               Revelation
               .
            
             But
             this
             latter
             question
             is
             not
             here
             the
             matter
             of
             our
             discourse
             ;
             our
             proposition
             only
             concerns
             the
             general
             foundation
             of
             faith
             ;
             which
             appears
             to
             be
             so
             rational
             and
             evident
             ,
             as
             no
             principle
             in
             nature
             can
             be
             more
             .
             For
             if
             the
             Testimony
             on
             which
             I
             am
             to
             rely
             be
             only
             Gods
             ,
             and
             I
             be
             assured
             from
             
               natural
               reason
            
             ,
             that
             his
             Testimony
             can
             be
             no
             other
             then
             infallible
             ,
             wherein
             doth
             the
             certainty
             of
             the
             foundation
             of
             faith
             fall
             short
             of
             that
             in
             
               any
               Mathematical
               demonstration
            
             ?
             Upon
             which
             account
             a
             
               Divine
               Testimony
            
             hath
             been
             regarded
             with
             so
             much
             veneration
             among
             all
             who
             have
             owned
             a
             Deity
             ,
             although
             they
             have
             been
             unacquainted
             with
             any
             certain
             way
             of
             
               Divine
               revelation
            
             .
             And
             the
             reason
             why
             any
             rejected
             such
             a
             Testimony
             among
             the
             Heathens
             ,
             was
             either
             because
             they
             believed
             not
             a
             Deity
             ,
             or
             else
             that
             the
             particular
             Testimonies
             produced
             were
             meer
             frauds
             and
             impostures
             ,
             and
             therefore
             no
             
               Divine
               Testimony
            
             as
             it
             was
             given
             out
             to
             be
             .
             But
             the
             principle
             still
             remained
             indisputable
             ,
             that
             on
             supposition
             the
             Testimony
             were
             what
             it
             pretended
             to
             be
             ,
             there
             was
             the
             greatest
             
             reason
             to
             believe
             it
             ,
             although
             it
             came
             not
             in
             such
             a
             way
             of
             probation
             ,
             as
             their
             sciences
             proceeded
             in
             .
             From
             which
             principle
             arose
             that
             speech
             of
             Tully
             which
             he
             hath
             translated
             
             out
             of
             Plato's
             
               Timaeus
               ,
               Ac
               difficillimum
               factu
               à
               Diis
               ortis
               sidem
               non
               haber●
               ,
               quanquam
               nec
               argumentis
               nec
               rationibus
               certis
               eorum
               oratio
               confirmetur
               .
            
             By
             which
             we
             see
             what
             a
             presumption
             there
             was
             of
             Truth
             ,
             where
             there
             was
             any
             evidence
             of
             a
             
               Divine
               Testimony
            
             .
             And
             no
             doubt
             upon
             the
             advantage
             of
             this
             principle
             it
             was
             the
             Devil
             gained
             so
             great
             credit
             to
             his
             oracles
             ,
             for
             therein
             he
             did
             the
             most
             
               imitate
               Divine
               revelation
            
             .
             From
             hence
             then
             we
             see
             what
             a
             firm
             
               bottom
               faith
            
             in
             the
             general
             stands
             upon
             ,
             which
             is
             nothing
             short
             of
             an
             
               Infallible
               Divine
               Testimony
            
             :
             other
             things
             may
             conduce
             by
             way
             of
             subserviency
             for
             the
             discovery
             of
             this
             ;
             but
             nothing
             else
             can
             be
             a
             sure
             foundation
             for
             a
             
               Divine
               faith
            
             ,
             but
             what
             is
             a
             Testimony
             of
             God
             himself
             .
          
           
             
               A
               Testimony
               may
               be
               known
               to
               be
               Divine
               and
               infallible
               ,
               though
               God
               himself
               do
               not
               speak
               in
               an
               immediate
               way
               .
            
             By
             
             being
             known
             ,
             I
             do
             not
             mean
             the
             firm
             perswasion
             of
             a
             
               mind
               inlightned
            
             by
             the
             Spirit
             of
             God
             ,
             but
             that
             there
             are
             sufficient
             
               evidences
               ex
               parte
               rei
            
             to
             convince
             men
             of
             it
             ,
             which
             are
             not
             wilfully
             blind
             and
             
               obstinate
               ,
               i.
               e.
            
             that
             the
             ground
             of
             unbelief
             in
             any
             cannot
             be
             imputed
             to
             the
             defect
             of
             
               sufficient
               motives
            
             to
             faith
             ,
             but
             to
             their
             own
             perversness
             and
             prejudice
             in
             not
             discerning
             them
             .
             Now
             that
             God
             may
             reveal
             and
             declare
             his
             mind
             to
             the
             world
             ,
             not
             in
             an
             
               immediate
               way
            
             ,
             but
             by
             some
             instruments
             he
             may
             make
             use
             of
             to
             that
             end
             ,
             is
             not
             only
             evident
             from
             the
             great
             suitableness
             of
             such
             a
             way
             to
             the
             conditions
             of
             the
             persons
             he
             speaks
             to
             ,
             but
             from
             the
             general
             perswasion
             of
             the
             world
             concerning
             the
             possibility
             of
             Inspiration
             .
             The
             Iews
             are
             so
             far
             from
             denying
             this
             ,
             that
             it
             is
             the
             very
             foundation
             of
             their
             religion
             as
             well
             as
             
               ours
               ,
               God
               discovering
            
             the
             most
             of
             his
             will
             to
             them
             by
             the
             Prophets
             or
             by
             
               persons
               Divinely
               inspired
            
             .
             And
             the
             general
             consent
             of
             all
             other
             Nations
             ,
             that
             there
             is
             such
             a
             principle
             as
             Divination
             in
             the
             world
             ,
             doth
             make
             it
             evident
             ,
             that
             it
             carryes
             no
             repugnancy
             at
             all
             to
             
               natural
               light
            
             ,
             supposing
             that
             there
             is
             a
             God
             ,
             that
             he
             should
             reveal
             his
             mind
             by
             some
             
               particular
               persons
            
             unto
             the
             world
             .
             For
             which
             purpose
             the
             Testimony
             of
             Tully
             in
             the
             
             entrance
             of
             his
             
               books
               de
               Divinatione
            
             ,
             is
             very
             
               considerable
               .
               Vetus
               opinio
               est
               jam
               usque
               ab
               Heroicis
               ducta
               temporibus
               ,
               eáque
            
             
             
               &
               populi
               Romani
               &
               omnium
               gentium
               firmata
               consensu
               ,
               versari
               quandam
               inter
               homines
               divinationem
               ,
               quam
               Graeci
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             appellant
             ,
             i.
             e.
             
               praesensionem
               &
               scientiam
               rerum
               futurarum
            
             ,
             and
             soon
             after
             adds
             ,
             
               gentem
               quidem
               nullam
               video
               ,
               neque
               tam
               humanam
               at
               que
               doctam
               ,
               neque
               tam
               immanem
               atque
               barbaram
               ,
               quae
               non
               significari
               futura
               ,
               et
               à
               quibusdam
               intelligi
               ,
               praedicique
               posse
               censeat
               .
            
             He
             makes
             it
             appear
             to
             be
             an
             universal
             sentiment
             of
             all
             Nations
             in
             
               the
               world
            
             ,
             and
             instanceth
             particularly
             in
             the
             
               Assyrians
               ,
               Aegyptians
               ,
               Cilicians
               ,
               Pisidians
               ,
               Pamphilians
               ,
               Grecians
               ,
               Romans
               ,
               Etrurians
               ,
            
             and
             others
             .
             It
             is
             true
             indeed
             he
             after
             mentions
             some
             Philosophers
             who
             denyed
             it
             ;
             but
             they
             were
             most
             part
             the
             followers
             of
             Epicurus
             ,
             who
             denyed
             any
             providence
             ,
             and
             therefore
             might
             well
             take
             away
             divination
             ;
             but
             if
             
               Xenophanes
               Colophonius
            
             had
             any
             followers
             who
             asserted
             the
             one
             ,
             and
             denyed
             the
             other
             (
             as
             Tully
             seems
             to
             intimate
             that
             he
             was
             alone
             in
             that
             perswasion
             )
             yet
             we
             may
             probably
             suppose
             the
             reason
             of
             their
             rejecting
             it
             might
             be
             the
             impostures
             which
             went
             under
             the
             name
             of
             Divination
             among
             them
             ;
             which
             are
             excellently
             discovered
             by
             that
             Prince
             of
             
               Roman
               Philosophers
            
             as
             well
             as
             Orators
             ,
             in
             his
             
               second
               book
            
             of
             Divination
             ;
             but
             it
             is
             apparent
             by
             the
             same
             Author
             ,
             that
             the
             generality
             of
             
               Philosophers
               consented
            
             with
             the
             people
             in
             this
             perswasion
             ,
             as
             the
             followers
             of
             those
             three
             great
             sects
             of
             
               Socrates
               ,
               Pythagoras
            
             ,
             and
             Aristotle
             were
             all
             approvers
             of
             it
             ;
             but
             of
             all
             persons
             the
             Stoicks
             were
             the
             most
             zealous
             contenders
             for
             it
             ,
             especially
             
               Chrysippus
               ,
               Diogenes
               Babylonius
               ,
               Antipater
            
             and
             Possidonius
             ;
             some
             indeed
             rejected
             some
             wayes
             of
             Divination
             ,
             yet
             embraced
             others
             ,
             as
             Dicaearchus
             and
             Cratippus
             ,
             who
             rejected
             all
             but
             dreams
             and
             extasies
             ;
             but
             in
             the
             general
             we
             find
             these
             two
             principles
             went
             together
             among
             them
             ,
             the
             existence
             of
             a
             Deity
             ,
             and
             the
             certainty
             of
             Divination
             ;
             so
             that
             from
             Divination
             they
             proved
             a
             Deity
             ,
             and
             from
             a
             
               Deity
               Divination
               .
               Si
               sunt
               genera
               divinandi
               vera
               ,
               esse
               Deos
               ;
               vicissimque
               si
               Dii
               sint
               ,
               esse
               qui
               divinent
               ,
            
             as
             
               Quintus
               Cicero
            
             there
             speaks
             :
             and
             at
             last
             thus
             triumphs
             in
             the
             multitude
             of
             his
             
               witnesses
               ,
               An
               dum
               bestiae
               loquantur
               expectamus
               ,
               hominum
               consenti●nte
               auctoritate
               contenti
               non
               simus
               ?
            
             It
             may
             not
             be
             amiss
             to
             produce
             the
             chief
             
             argument
             on
             which
             the
             Stoicks
             insisted
             to
             prove
             the
             necessity
             of
             Divination
             ,
             supposing
             the
             existence
             of
             a
             
               Deity
               .
               If
               there
               be
               Gods
               ,
            
             say
             they
             ,
             
               and
               they
               do
               not
               reveal
               to
               men
               things
               to
               come
               ,
               it
               either
               is
               because
               they
               do
               not
               love
               them
               ,
               or
               because
               they
               do
               not
               know
               themselves
               what
               shall
               come
               to
               pass
               ,
               or
               they
               think
               it
               is
               of
               no
               concernment
               to
               men
               to
               know
               future
               things
               ,
               or
               that
               it
               doth
               not
               become
               their
               Majesty
               to
               reveal
               them
               ,
               or
               that
               they
               cannot
               reveal
               them
               to
               men
               if
               they
               would
               ;
               but
               neither
               is
               it
               true
               that
               they
               do
               not
               love
               men
               ;
               for
               the
               Gods
               are
               of
               a
               bountiful
               nature
               and
               friends
               to
               mankind
               ;
               neither
               can
               they
               be
               ignorant
               of
               future
               things
               ,
               because
               they
               are
               appointed
               and
               decreed
               by
               them
               ,
               neither
               is
               it
               of
               no
               concernment
               to
               men
               to
               know
               future
               things
               ;
               for
               that
               makes
               them
               more
               cautious
               if
               they
               know
               them
               ;
               neither
               is
               it
               repugnant
               to
               their
               Majesty
               to
               reveal
               them
               ,
               for
               nothing
               is
               more
               noble
               then
               bounty
               and
               doing
               good
               ;
               and
               they
               must
               needs
               know
               these
               things
               ;
               therefore
               they
               may
               make
               them
               known
               to
               others
               ;
               and
               if
               they
               do
               make
               them
               known
               ,
               there
               must
               be
               some
               way
               whereby
               to
               know
               that
               they
               do
               so
               ;
               or
               else
               they
               signifie
               them
               to
               no
               purpose
               .
            
             If
             now
             instead
             of
             the
             knowledge
             of
             
               future
               contingencies
            
             ,
             and
             the
             multitude
             of
             their
             Gods
             ,
             they
             had
             insisted
             on
             the
             discovery
             and
             revelation
             by
             the
             
               true
               God
            
             of
             those
             wayes
             which
             may
             lead
             men
             to
             
               eternal
               happiness
            
             ,
             that
             argument
             had
             been
             strong
             and
             convincing
             ,
             which
             as
             it
             stands
             ,
             is
             Sophistical
             and
             fallacious
             .
             So
             that
             it
             is
             very
             plain
             ,
             that
             not
             only
             a
             possibility
             of
             Divination
             was
             acknowledged
             by
             those
             who
             wanted
             
               Divine
               revelation
            
             ,
             but
             that
             this
             divination
             did
             not
             arise
             from
             meer
             
               natural
               causes
            
             ,
             but
             from
             an
             
               afflatus
               Divinus
            
             ,
             and
             a
             
               concitatio
               quaedam
               animi
            
             ,
             as
             they
             there
             speak
             ,
             which
             imports
             nothing
             short
             of
             
               Divine
               inspiration
            
             .
             Nay
             the
             opinion
             of
             this
             was
             so
             common
             among
             them
             ,
             that
             they
             thought
             any
             
               extraordinary
               persons
            
             had
             something
             of
             Divine
             Enthusiasm
             in
             them
             ,
             as
             Tully
             elsewhere
             tells
             us
             ,
             
               Nemo
               vir
            
             
             
               magnus
               sine
               aliquo
               afflatu
               Divino
               unquam
               fuit
               .
            
             Although
             then
             these
             Heathens
             were
             greatly
             mistaken
             as
             to
             those
             things
             they
             took
             for
             a
             
               Divine
               afflatus
            
             and
             Divination
             ,
             yet
             we
             cannot
             conceive
             so
             general
             a
             sense
             should
             be
             imprinted
             on
             the
             minds
             of
             men
             of
             such
             a
             thing
             as
             that
             was
             ,
             were
             it
             not
             a
             
               thing
               highly
               consonant
            
             to
             principles
             of
             reason
             ,
             that
             God
             should
             communicate
             his
             mind
             to
             the
             world
             by
             the
             
               inspiration
               of
               some
               persons
            
             .
             And
             therefore
             I
             conceive
             that
             Cicero
             and
             his
             brother
             
             Quintus
             ,
             who
             manage
             that
             
               excellent
               dispute
            
             of
             Divination
             between
             them
             ,
             have
             divided
             the
             truth
             between
             them
             too
             .
             For
             on
             the
             one
             side
             Quintus
             evidently
             proves
             the
             possibility
             of
             the
             thing
             ,
             the
             consequence
             of
             it
             upon
             the
             acknowledgement
             of
             a
             Deity
             ,
             and
             the
             
               general
               consent
            
             of
             mankind
             in
             the
             owning
             of
             it
             ;
             and
             on
             the
             other
             side
             Tully
             himself
             excellently
             layes
             open
             the
             
               vanity
               ,
               folly
            
             ,
             and
             uncertainty
             ,
             not
             only
             of
             the
             common
             wayes
             of
             Divination
             ,
             but
             of
             the
             oracles
             which
             were
             in
             such
             great
             esteem
             among
             the
             Heathens
             .
             And
             although
             Tully
             doth
             so
             sharply
             and
             
               sarcastically
               answer
            
             the
             argument
             from
             the
             
               common
               consent
            
             of
             men
             ;
             
               quasi
               verò
               quidquam
               sit
               ,
               tam
               valdè
               ,
               quam
               nihil
               sapere
               ,
               vulgare
               ;
               as
               though
               nothing
               men
               did
               more
               generally
               agree
               in
               ,
               then
               in
               being
               fools
            
             ;
             yet
             as
             it
             is
             evident
             that
             the
             ground
             of
             that
             scoffe
             was
             from
             the
             several
             manners
             of
             Divination
             then
             in
             use
             ,
             so
             it
             cannot
             be
             thought
             to
             be
             a
             general
             impeachment
             of
             humane
             nature
             in
             a
             thing
             so
             consequent
             upon
             the
             being
             of
             a
             God
             ,
             which
             as
             himself
             elsewhere
             proves
             ,
             is
             as
             clear
             from
             reason
             as
             from
             that
             
               Testimonium
               gentium
               in
               hac
               una
               re
               non
               dissidentium
               ,
            
             as
             the
             Christian
             
               Cicero
               ,
               Lactantius
            
             speaks
             ,
             
               the
               consent
               of
               Nations
            
             ,
             
             
               which
               scarce
               agree
               in
               any
               thing
               else
               ,
               but
               that
               there
               is
               a
               God.
            
             That
             which
             we
             now
             infer
             from
             hence
             is
             ,
             that
             God
             may
             make
             known
             his
             mind
             in
             a
             way
             infallible
             ,
             though
             not
             immediate
             ;
             for
             in
             case
             of
             Inspiration
             of
             meer
             men
             ,
             it
             is
             not
             they
             so
             much
             which
             speak
             ,
             as
             God
             by
             them
             ;
             and
             in
             case
             that
             God
             himself
             should
             speak
             through
             the
             vail
             of
             
               humane
               nature
            
             ,
             the
             Testimony
             must
             needs
             be
             infallible
             though
             the
             appearance
             of
             the
             Divinity
             be
             not
             visible
             .
          
           
             
               Those
               evidences
               whereby
               a
               Divine
               Testimony
               may
               be
               known
               ,
               must
               be
               such
               as
               may
               not
               leave
               mens
               minds
               in
               suspense
               ,
               but
               are
            
             
             
               of
               their
               own
               nature
               convincing
               proofs
               of
               it
               .
            
             For
             although
             as
             to
             the
             event
             some
             may
             doubt
             ,
             and
             others
             disbelieve
             the
             Testimony
             so
             proved
             ,
             yet
             it
             is
             sufficient
             for
             our
             purpose
             ,
             that
             in
             the
             nature
             of
             the
             things
             (
             supposing
             them
             to
             be
             such
             as
             we
             speak
             of
             )
             they
             are
             sufficient
             for
             the
             eviction
             that
             the
             testimony
             attested
             by
             them
             is
             divine
             and
             infallible
             .
             I
             know
             it
             is
             a
             great
             dispute
             among
             many
             ,
             whether
             those
             things
             which
             are
             usually
             called
             the
             
               common
               motives
            
             of
             faith
             ,
             do
             of
             their
             own
             nature
             only
             induce
             a
             
               probable
               perswasion
            
             of
             the
             truth
             of
             the
             
             doctrine
             as
             probable
             which
             they
             are
             joyned
             with
             ,
             or
             else
             are
             they
             sufficient
             for
             the
             producing
             a
             firm
             assent
             to
             the
             doctrine
             as
             True
             ?
             I
             grant
             they
             are
             not
             demonstrative
             so
             as
             to
             inforce
             assent
             ;
             for
             we
             see
             the
             contrary
             by
             the
             experience
             of
             all
             ages
             ;
             but
             that
             they
             are
             not
             
               sufficient
               foundation
            
             for
             an
             unprejudiced
             mind
             to
             establish
             a
             firm
             
               assent
               upon
            
             ,
             is
             a
             thing
             not
             easie
             to
             be
             granted
             ;
             chiefly
             upon
             this
             account
             ,
             that
             an
             obligation
             to
             believe
             doth
             lie
             upon
             every
             one
             to
             whom
             these
             evidences
             of
             a
             
               Divine
               Testimony
            
             are
             sufficiently
             discovered
             .
             And
             otherwise
             of
             all
             sins
             the
             sin
             of
             unbelief
             as
             to
             
               God
               revealing
            
             his
             mind
             ,
             were
             the
             most
             excusable
             and
             
               pardonable
               sin
            
             ;
             nay
             ,
             it
             would
             be
             little
             less
             then
             a
             part
             of
             prudence
             ;
             because
             what
             can
             it
             be
             accounted
             but
             temerity
             and
             imprudence
             in
             any
             to
             believe
             a
             doctrine
             as
             true
             only
             upon
             
               probable
               inducements
            
             ?
             and
             what
             can
             it
             be
             but
             wisdom
             to
             
               withhold
               assent
            
             upon
             a
             meer
             verisimilitude
             ?
             considering
             what
             the
             
               Lyrick
               Poet
            
             hath
             long
             since
             truly
             told
             us
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               That
               a
               falshood
               may
               frequently
               seem
               truer
               to
               common
               understandings
               then
               truth
               its
               self
               :
            
             and
             as
             Menander
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               a
               meer
               verisimilitude
               may
               have
               more
               force
               on
               vulgar
               minds
               then
               truth
               hath
               .
            
             If
             therefore
             there
             be
             no
             evidences
             given
             sufficient
             to
             carry
             the
             minds
             of
             men
             beyond
             meer
             probability
             ,
             what
             sin
             can
             it
             be
             in
             those
             to
             disbelieve
             who
             cannot
             be
             obliged
             to
             believe
             as
             true
             what
             is
             only
             discovered
             as
             probable
             :
             I
             cannot
             therefore
             see
             how
             an
             obligation
             to
             believe
             a
             
               Divine
               Testimony
            
             is
             consistent
             with
             their
             opinion
             ,
             who
             make
             the
             utmost
             which
             any
             outward
             evidences
             can
             extend
             to
             ,
             to
             be
             only
             the
             bare
             credibility
             of
             the
             doctrine
             attested
             by
             them
             .
             I
             can
             very
             well
             satisfie
             my self
             with
             the
             ground
             and
             reason
             why
             the
             more
             subtle
             wits
             of
             the
             Church
             of
             Rome
             do
             essert
             this
             ;
             for
             if
             nothing
             else
             can
             be
             produced
             by
             all
             motives
             of
             faith
             but
             only
             a
             
               probable
               perswasion
            
             of
             the
             truth
             of
             Christian
             
             doctrine
             ,
             then
             here
             comes
             in
             the
             
               fairest
               pretence
            
             for
             the
             Infallibility
             of
             their
             Church
             ;
             for
             otherwise
             they
             tell
             us
             we
             can
             have
             no
             foundation
             for
             a
             
               Divine
               faith
            
             ;
             for
             how
             can
             that
             be
             a
             foundation
             for
             
               Divine
               faith
            
             ,
             which
             can
             reach
             no
             higher
             then
             a
             
               moral
               inducement
            
             ,
             and
             beget
             only
             a
             
               probable
               perswasion
            
             of
             the
             credibility
             of
             the
             doctrine
             of
             Christ
             ?
             But
             on
             what
             account
             those
             who
             disown
             the
             Infallibility
             of
             the
             
               Church
               of
               Rome
            
             in
             the
             proposal
             of
             matters
             of
             faith
             ,
             should
             yet
             consent
             with
             those
             of
             it
             in
             an
             hypothesis
             taken
             up
             in
             probability
             ,
             meerly
             out
             of
             subserviency
             to
             that
             most
             advantagious
             piece
             of
             the
             mysterie
             of
             iniquity
             ,
             is
             not
             easie
             to
             resolve
             .
             Unless
             the
             over-fondness
             of
             some
             upon
             the
             doctrine
             of
             the
             Schools
             ,
             more
             then
             of
             the
             Gospel
             ,
             hath
             been
             the
             occasion
             of
             it
             .
             For
             how
             agreeable
             can
             that
             opinion
             be
             to
             the
             Gospel
             which
             so
             evidently
             puts
             the
             most
             
               defensive
               weapons
            
             into
             the
             hands
             of
             unbelief
             ?
             For
             doubtless
             in
             the
             judgement
             of
             any
             
               rational
               person
            
             ,
             a
             meer
             
               probable
               perswasion
            
             of
             the
             credibility
             of
             the
             doctrine
             of
             Christ
             ,
             where
             an
             assent
             to
             it
             as
             true
             is
             required
             ,
             can
             never
             be
             looked
             on
             as
             an
             act
             of
             faith
             ;
             for
             if
             my
             assent
             to
             the
             truth
             of
             the
             thing
             be
             according
             to
             the
             strength
             of
             the
             arguments
             inducing
             me
             to
             believe
             ,
             and
             these
             arguments
             do
             only
             prove
             a
             probability
             of
             
               Divine
               Testimony
            
             ,
             my
             assent
             can
             be
             no
             stronger
             then
             to
             a
             thing
             meerly
             probable
             ;
             which
             is
             ,
             that
             it
             
               may
               be
            
             or
             
               not
               be
               true
            
             ;
             which
             is
             not
             properly
             assent
             ,
             but
             a
             suspending
             our
             judgements
             till
             some
             
               convincing
               argument
            
             be
             produced
             on
             either
             side
             .
             And
             therefore
             according
             to
             this
             opinion
             those
             who
             saw
             all
             the
             miracles
             which
             Christ
             did
             ,
             could
             not
             be
             bound
             to
             believe
             in
             Christ
             ,
             but
             only
             to
             have
             a
             
               favourable
               opinion
            
             of
             his
             person
             and
             doctrine
             ,
             as
             a
             thing
             which
             though
             not
             evidenced
             to
             be
             true
             by
             what
             he
             did
             ,
             yet
             it
             was
             very
             
               piously
               credible
            
             ;
             but
             they
             must
             have
             a
             care
             withall
             of
             venturing
             their
             belief
             too
             far
             ,
             only
             on
             such
             
               moral
               inducements
            
             as
             miracels
             were
             ,
             for
             fear
             they
             should
             go
             farther
             then
             the
             force
             of
             the
             arguments
             would
             carry
             them
             .
             Had
             not
             this
             opinion
             now
             ,
             think
             we
             ,
             been
             a
             very
             
               probable
               way
            
             to
             have
             converted
             the
             world
             upon
             the
             Preaching
             of
             Christ
             and
             his
             Apostles
             ;
             when
             Christ
             saith
             ,
             
               though
               ye
               believe
               not
               me
               ,
               believe
               the
               works
               ,
            
             
             
               that
               ye
               may
               know
               and
               believe
               that
               the
               Father
               is
               in
               me
               ,
               and
               I
               in
               him
            
             ;
             Nay
             saith
             this
             opinion
             ,
             that
             is
             more
             then
             we
             are
             bound
             
             to
             do
             ,
             though
             we
             see
             thy
             works
             ,
             we
             are
             not
             bound
             to
             believe
             thy
             Testimony
             to
             be
             Divine
             and
             certainly
             true
             ;
             but
             we
             will
             do
             all
             we
             are
             bound
             to
             do
             ;
             we
             will
             entertain
             a
             
               favourable
               opinion
            
             of
             thy
             person
             and
             doctrine
             ,
             and
             wait
             for
             somewhat
             else
             ,
             but
             we
             do
             not
             well
             know
             what
             ,
             to
             perswade
             us
             to
             believe
             .
             When
             the
             
               Apostles
               Preach
            
             the
             danger
             of
             unbelief
             ,
             because
             
               the
               doctrine
               of
               the
               Gospel
               was
               confirmed
               by
               signs
               and
               wonders
               ,
            
             
             
               and
               divers
               miracles
               and
               gifts
               of
               the
               Holy
               Ghost
            
             ;
             what
             a
             fair
             answer
             doth
             this
             opinion
             put
             into
             the
             mouths
             of
             Infidels
             ,
             that
             notwithstanding
             all
             these
             signs
             and
             wonders
             ,
             they
             were
             never
             bound
             to
             believe
             the
             Gospel
             as
             a
             certain
             Truth
             ,
             and
             therefore
             they
             hope
             the
             danger
             is
             not
             so
             great
             in
             neglecting
             the
             salvation
             promised
             by
             the
             Gospel
             .
          
           
             I
             cannot
             conceive
             that
             men
             otherwise
             learned
             and
             sober
             ,
             
             should
             with
             so
             much
             confidence
             assert
             that
             the
             
               rational
               evidences
               of
               a
               Divine
               Testimony
               are
               insufficient
               to
               prove
               a
               doctrine
               true
               ,
            
             unless
             it
             be
             from
             hence
             ,
             that
             they
             find
             that
             notwithstanding
             the
             
               strongest
               evidences
            
             many
             
               persons
               continue
            
             in
             unbelief
             .
             For
             ,
             say
             they
             ,
             
               if
               these
               arguments
            
             were
             scientifical
             and
             demonstrative
             ,
             (
             as
             they
             speak
             )
             
               of
               the
               truth
               of
               the
               doctrine
               attested
               by
               them
               ,
               then
               all
               persons
               to
               whom
               they
               are
               propounded
               ,
               must
               certainly
               believe
               .
            
             But
             this
             is
             very
             easily
             answered
             ;
             for
             we
             speak
             not
             of
             internal
             ,
             but
             
               outward
               evidence
            
             ,
             not
             of
             that
             in
             the
             subject
             ,
             but
             of
             the
             object
             ,
             or
             more
             fully
             of
             the
             reason
             of
             the
             thing
             ,
             and
             not
             the
             event
             in
             us
             ;
             for
             doubtless
             there
             may
             be
             
               undoubted
               truth
            
             and
             evidence
             in
             many
             things
             which
             some
             persons
             either
             cannot
             or
             
               will
               not
            
             understand
             .
             If
             Epicurus
             should
             contend
             still
             that
             the
             Sun
             and
             stars
             are
             no
             bigger
             then
             they
             seem
             to
             be
             ,
             will
             it
             hence
             follow
             that
             there
             can
             be
             no
             
               rational
               demonstration
            
             of
             the
             contrary
             ?
             Nay
             if
             the
             way
             of
             demonstration
             be
             offered
             him
             ,
             and
             Telescopes
             put
             into
             his
             hands
             ,
             yet
             if
             he
             be
             resolved
             to
             maintain
             his
             credit
             ,
             and
             therefore
             his
             opinion
             ,
             and
             will
             not
             use
             the
             Telescopes
             ,
             or
             suspect
             still
             they
             are
             intended
             only
             to
             deceive
             his
             sight
             ,
             what
             possible
             way
             will
             there
             be
             of
             convincing
             such
             a
             person
             ,
             though
             the
             thing
             be
             in
             its
             self
             demonstrable
             ?
             Now
             if
             the
             strength
             of
             prejudice
             or
             maintaining
             of
             credit
             can
             prevail
             so
             much
             in
             matters
             of
             
               Mathematical
               evidence
            
             to
             
               withhold
               assent
            
             ,
             what
             power
             may
             we
             think
             a
             
               corrupt
               interest
            
             may
             have
             
             upon
             the
             understanding
             ,
             as
             to
             the
             arguments
             which
             tend
             to
             prove
             the
             truth
             of
             that
             doctrine
             ,
             which
             is
             so
             repugnant
             to
             that
             
               carnal
               interest
            
             which
             the
             heart
             is
             already
             devoted
             to
             .
             Our
             
               Blessed
               Saviour
            
             hath
             himself
             given
             us
             so
             full
             an
             account
             of
             the
             original
             and
             causes
             of
             unbelief
             in
             the
             persons
             he
             conversed
             with
             ,
             that
             that
             may
             yield
             us
             a
             sufficient
             answer
             to
             this
             objection
             .
             He
             tels
             us
             the
             ground
             of
             it
             was
             not
             want
             of
             light
             ,
             nay
             ,
             there
             was
             light
             sufficient
             to
             convince
             any
             ,
             but
             that
             those
             to
             whom
             the
             light
             came
             
               loved
               darkness
               rather
               then
               it
               ,
               because
               their
               deeds
               were
               evil
               .
               That
               they
               could
            
             
             
               not
               believe
               while
               they
               received
               honour
               one
               of
               another
               ,
               and
               sought
               not
               the
               honour
               which
               was
               of
               God
               only
               ,
            
             i.
             e.
             That
             they
             
             were
             so
             greedy
             of
             applause
             from
             each
             other
             ,
             that
             they
             would
             not
             
               impartially
               search
            
             into
             the
             truth
             of
             that
             doctrine
             ,
             which
             did
             touch
             their
             sores
             so
             to
             the
             quick
             ,
             that
             they
             had
             rather
             have
             them
             fester
             upon
             them
             ,
             then
             go
             to
             the
             trouble
             of
             so
             sharp
             a
             cure
             .
             That
             the
             reason
             so
             few
             followed
             him
             was
             because
             the
             way
             was
             narrow
             and
             the
             
               gate
               straight
               which
               men
               must
               go
               in
               at
            
             ;
             and
             therefore
             no
             wonder
             so
             few
             of
             the
             rich
             
             and
             
               proud
               pharisees
            
             could
             get
             in
             at
             it
             ;
             they
             were
             partly
             so
             sweld
             with
             a
             high
             opinion
             of
             themselves
             ,
             and
             partly
             so
             loaden
             with
             their
             riches
             ,
             that
             they
             thought
             it
             was
             to
             no
             purpose
             for
             them
             to
             think
             of
             going
             in
             at
             so
             
               straight
               a
               gate
            
             ,
             while
             they
             were
             resolved
             to
             part
             with
             neither
             .
          
           
             That
             the
             final
             ground
             of
             the
             rejection
             of
             any
             ,
             was
             not
             want
             of
             evidence
             to
             bring
             them
             to
             believe
             ,
             nor
             want
             of
             readiness
             in
             Christ
             to
             receive
             them
             if
             they
             did
             ,
             but
             it
             was
             a
             
               peevish
               ,
               wilful
               ,
               obstinate
               ,
               malicious
               spirit
               ,
               that
               they
               would
               not
               come
            
             
             
               to
               Christ
            
             ,
             nor
             believe
             his
             Doctrine
             (
             for
             those
             import
             the
             same
             )
             but
             when
             the
             most
             
               convincing
               miracles
            
             were
             used
             ,
             they
             would
             rather
             
               attribute
               them
               to
               the
               Prince
               of
               Devils
               ,
            
             
             
               then
               to
               the
               power
               of
               God.
            
             And
             though
             our
             Saviour
             presently
             by
             rational
             and
             
               demonstrative
               arguments
            
             did
             prove
             the
             contrary
             to
             their
             faces
             ;
             yet
             we
             see
             thereby
             it
             was
             a
             resolution
             not
             to
             be
             convinced
             ,
             or
             yield
             to
             the
             Truth
             ,
             which
             was
             the
             cause
             why
             they
             did
             not
             believe
             .
             Now
             from
             this
             very
             instance
             of
             our
             Saviours
             proceedings
             with
             the
             Pharisees
             by
             
               rational
               arguments
            
             ,
             I
             demand
             ,
             whether
             these
             arguments
             of
             our
             Saviour
             were
             sufficient
             foundations
             for
             a
             
               divine
               assent
            
             
             to
             that
             
               truth
               that
               our
               Saviour
               did
               not
               his
               miracles
               by
               any
               Diabolical
               ,
               but
               by
               Divine
               power
               or
               no
               ?
            
             If
             they
             were
             ,
             then
             it
             is
             evident
             that
             
               rational
               evidence
            
             may
             be
             a
             foundation
             for
             
               Divine
               faith
            
             ;
             or
             that
             some
             motives
             to
             believe
             may
             be
             so
             strong
             ,
             as
             to
             be
             sufficient
             evidence
             of
             the
             truth
             and
             certainty
             of
             the
             Doctrine
             :
             If
             these
             arguments
             were
             not
             sufficient
             proofs
             of
             what
             our
             Saviour
             spake
             ,
             then
             well
             fare
             the
             Pharisees
             ;
             it
             seems
             they
             said
             nothing
             but
             what
             might
             be
             thus
             far
             justified
             ,
             that
             the
             contrary
             to
             it
             ,
             could
             not
             be
             demonstrated
             .
             And
             if
             the
             evidence
             of
             our
             
               S●viours
               miracles
            
             were
             so
             great
             ,
             as
             some
             suppose
             ,
             that
             the
             Pharisees
             could
             not
             but
             be
             convinced
             that
             they
             were
             divine
             ;
             but
             out
             of
             their
             malice
             and
             envy
             they
             uttered
             this
             blasphemy
             against
             the
             
               Holy
               Ghost
            
             ,
             to
             keep
             the
             people
             from
             following
             Christ
             ;
             then
             we
             hence
             infer
             two
             things
             :
             
               First
               ,
               how
               strong
               an
               evidence
               there
               was
               in
               the
               miracles
               of
               Christ
               ,
            
             when
             it
             convinced
             his
             most
             resolute
             enemies
             that
             they
             were
             
               divine
               .
               Secondly
               ,
               what
               power
               a
               corrupt
               will
               may
               have
               over
               a
               convinced
               understanding
               :
            
             For
             although
             the
             will
             may
             not
             hinder
             conviction
             ,
             yet
             it
             may
             soon
             stifle
             it
             ,
             by
             suggesting
             those
             things
             to
             the
             mind
             which
             may
             divert
             it
             from
             those
             convictions
             of
             Truth
             ,
             and
             seek
             to
             find
             out
             any
             ways
             to
             disgrace
             it
             .
             It
             would
             be
             no
             difficult
             task
             to
             discover
             in
             all
             those
             instances
             wherein
             the
             unbelief
             of
             men
             is
             discovered
             in
             the
             
               New
               T●stament
            
             ,
             that
             the
             persons
             guilty
             of
             it
             did
             not
             proceed
             like
             
               rational
               men
            
             ,
             or
             such
             as
             desired
             Truth
             ,
             but
             were
             wholly
             carried
             away
             through
             
               passion
               ,
               interest
               ,
               prejudice
               ,
               disaffection
               ,
            
             or
             some
             other
             cause
             of
             that
             nature
             ,
             which
             may
             give
             us
             a
             sufficient
             account
             why
             those
             persons
             did
             not
             believe
             ,
             although
             there
             might
             be
             clear
             and
             
               undoubted
               evidence
            
             to
             persw●de
             them
             to
             it
             .
             But
             although
             I
             assert
             that
             these
             
               rational
               evidences
            
             are
             sufficient
             arguments
             of
             the
             truth
             of
             the
             doctrine
             they
             come
             to
             manifest
             ,
             yet
             I
             would
             not
             be
             so
             understood
             ,
             that
             I
             thereby
             resolve
             all
             Religion
             into
             a
             meer
             act
             of
             reason
             and
             knowledge
             ,
             and
             that
             no
             more
             power
             is
             required
             in
             the
             understanding
             to
             believe
             the
             Gospel
             ,
             then
             to
             believe
             a
             
               Mathematical
               demonstration
            
             ;
             which
             is
             another
             objection
             some
             lay
             in
             the
             way
             of
             this
             opinion
             ;
             but
             it
             is●
             ot
             
               difficult
               getting
            
             over
             it
             .
             For
             the
             sufficiency
             which
             I
             attribute
             to
             
               rational
               evidence
            
             ,
             is
             not
             absolute
             and
             simple
             ,
             but
             
               in
               suo
               genere
            
             ,
             as
             an
             objective
             
             evidence
             .
             Notwithstanding
             this
             ,
             the
             whole
             work
             of
             the
             Spirit
             of
             God
             in
             its
             peculiar
             energy
             and
             way
             of
             operation
             upon
             the
             soul
             ,
             is
             left
             entire
             to
             its
             self
             :
             But
             then
             when
             the
             
               spirit
               works
            
             as
             to
             the
             planting
             of
             a
             truly
             
               divine
               faith
            
             ,
             I
             do
             not
             think
             that
             it
             only
             perswades
             the
             soul
             of
             the
             Truth
             of
             a
             
               Divine
               Testimony
            
             ,
             but
             withall
             represents
             the
             
               Truths
               revealed
            
             by
             that
             Testimony
             ,
             with
             all
             that
             excellency
             and
             suitableness
             that
             there
             is
             in
             them
             ,
             that
             by
             the
             most
             agreeable
             ,
             yet
             
               effectual
               influence
            
             of
             the
             spirit
             upon
             the
             soul
             ,
             it
             cheerfully
             embraceth
             that
             Truth
             which
             is
             revealed
             ,
             and
             cordially
             yields
             up
             its
             self
             in
             obedience
             to
             it
             .
             This
             is
             the
             
               Divine
               faith
            
             which
             the
             Scripture
             acquaints
             us
             with
             ,
             and
             not
             such
             a
             one
             as
             meerly
             believes
             the
             truth
             of
             a
             
               Divine
               Testimony
            
             ;
             and
             as
             to
             the
             production
             of
             this
             faith
             ,
             I
             acknowledge
             meer
             
               rational
               evidence
            
             to
             be
             insufficient
             ,
             because
             they
             proceed
             in
             2●
             very
             different
             ways
             ;
             the
             one
             is
             to
             satisfie
             mens
             minds
             of
             the
             truth
             of
             the
             doctrine
             ,
             the
             other
             is
             to
             bring
             them
             effectually
             to
             adhere
             unto
             it
             .
             The
             asserting
             of
             the
             one
             therefore
             doth
             no
             more
             tend
             to
             destroy
             the
             other
             ,
             then
             the
             saying
             that
             a
             Telescope
             will
             help
             us
             to
             discover
             very
             much
             of
             the
             
               heavenly
               bodies
            
             ,
             doth
             imply
             that
             a
             
               blind
               man
            
             may
             see
             them
             ,
             if
             he
             makes
             but
             use
             of
             them
             .
             Although
             therefore
             the
             
               natural
               man
            
             cannot
             
               savingly
               apprehend
               the
               things
               of
               God
               ,
            
             yet
             there
             may
             be
             so
             much
             
               rational
               evidence
            
             going
             along
             with
             
               Divine
               revelation
            
             ,
             that
             supposing
             reason
             to
             be
             pure
             ,
             and
             not
             corrupted
             and
             steeped
             in
             sense
             as
             now
             it
             is
             ,
             it
             would
             discover
             
               spiritual
               evidence
            
             to
             be
             the
             most
             real
             and
             
               convincing
               evidence
            
             .
             Thus
             far
             we
             have
             proved
             ,
             
               that
               where
               there
               is
               any
               infallible
               Testimony
               ,
               there
               is
               sufficient
               rational
               evidence
               going
               along
               with
               it
               ,
               to
               make
               it
               appear
               that
               it
               is
               from
               God.
               
            
          
        
         
           
           
             CHAP.
             IX
             .
             The
             rational
             evidence
             of
             the
             truth
             of
             Christian
             Religion
             from
             Miracles
             .
          
           
             
               
                 The
                 possibility
                 of
                 miracles
                 appears
                 from
                 God
                 and
                 providence
                 ;
                 the
                 evidence
                 of
                 a
                 Divine
                 Testimony
                 by
                 them
                 .
                 God
                 alone
                 can
                 really
                 alter
                 the
                 course
                 of
                 nature
                 .
                 The
                 Devils
                 power
                 of
                 working
                 miracles
                 considered
                 .
                 Of
              
               Simon
               Magus
               ,
               Apollonius
               .
               
                 The
                 cures
                 in
                 the
                 Temple
                 of
              
               Aesculapius
               at
               Rome
               ,
               
                 &c.
                 
                 God
                 never
                 works
                 miracles
                 ,
                 but
                 for
                 some
                 particular
                 end
                 .
                 The
                 particular
                 reasons
                 of
                 the
                 miracles
                 of
                 Christ.
                 The
                 repealing
                 the
                 Law
                 of
              
               Moses
               ,
               
                 which
                 had
                 been
                 setled
                 by
                 miracles
                 .
                 Why
                 Christ
                 checked
                 the
                 Pharisees
                 for
                 demanding
                 a
                 sign
                 ,
                 when
                 himself
                 appeals
                 to
                 his
                 miracles
                 .
                 The
                 power
                 of
                 Christs
                 miracles
                 on
                 many
                 who
                 did
                 not
                 throughly
                 believe
                 .
                 Christs
                 miracles
                 made
                 it
                 evident
                 that
                 he
                 was
                 the
                 Messias
                 ,
                 because
                 the
                 predictions
                 were
                 fulfilled
                 in
                 him
                 .
                 Why
              
               John
               Baptist
               
                 wrought
                 no
                 miracles
                 .
                 Christs
                 miracles
                 necessary
                 for
                 the
                 overthrow
                 of
                 the
                 Devils
                 Kingdom
                 .
                 Of
                 the
                 Daemoniacks
                 and
                 Lunaticks
                 in
                 the
                 Gospel
                 ,
                 and
                 in
                 the
                 Primitiv●
                 Church
                 .
                 The
                 power
                 of
                 the
                 name
                 of
                 Christ
                 over
                 them
                 largely
                 proved
                 by
                 several
                 Testimonies
                 .
                 The
                 evidence
                 thence
                 of
                 a
                 Divine
                 power
                 in
                 Christ.
                 Of
                 counterfeit
                 dispossessions
                 .
                 Of
                 miracles
                 wrought
                 among
                 Infidels
                 .
                 Of
                 the
                 future
                 state
                 of
                 the
                 Church
                 .
                 The
                 necessity
                 of
                 the
                 miracles
                 of
                 Christ
                 ,
                 as
                 to
                 the
                 propagation
                 of
                 Christian
                 Religion
                 :
                 that
                 proved
                 from
                 the
                 condition
                 of
                 the
                 publishers
                 ,
                 and
                 the
                 success
                 of
                 the
                 Doctrine
                 .
                 The
                 Apostles
                 knew
                 the
                 hazard
                 of
                 their
                 imployment
                 ,
                 before
                 they
                 entred
                 on
                 it
                 .
                 The
                 boldness
                 and
                 resolution
                 of
                 the
                 Apostles
                 notwithstanding
                 this
                 ,
                 compared
                 with
                 heathen
                 Philosophers
                 .
                 No
                 motive
                 could
                 carry
                 the
                 Apostles
                 through
                 their
                 imployment
                 ,
                 but
                 the
                 truth
                 of
                 their
                 Doctrine
                 ;
                 not
                 seeking
                 the
                 honour
                 ,
                 profit
                 or
                 pleasure
                 of
                 the
                 world
                 .
                 The
                 Apostles
                 evidence
                 of
                 the
                 truth
                 of
                 their
                 doctrine
                 lay
                 in
                 being
                 eye-witnesses
                 of
                 our
                 Saviours
                 miracles
                 and
                 resurrection
                 .
                 That
                 attested
                 by
                 themselves
                 ;
                 their
                 sufficiency
                 thence
                 for
                 preaching
                 the
                 Gospel
                 .
                 Of
                 the
                 nature
                 of
                 the
                 doctrine
                 of
                 the
                 Gospel
                 ;
                 contrariety
                 of
              
               
               
                 it
                 to
                 natural
                 inclinations
                 .
                 Strange
                 success
                 of
                 it
                 ,
                 notwithstanding
                 it
                 came
                 not
                 with
                 humane
                 power
                 :
                 No
                 Christian
                 Emperour
                 ,
                 till
                 the
                 Gospel
                 universally
                 preached
                 .
                 The
                 weakness
                 and
                 simplicity
                 of
                 the
                 instruments
                 which
                 preached
                 the
                 Gospel
                 .
                 From
                 all
                 which
                 the
                 great
                 evidence
                 of
                 the
                 power
                 of
                 miracles
                 is
                 proved
                 .
              
            
          
           
             
               OF
               all
               rational
               evidences
               which
               tend
               to
               confirm
               the
               truth
               of
               a
               Divine
               Testimony
               ,
               there
               can
               be
               none
               greater
               then
            
             
             
               a
               power
               of
               working
               miracles
               for
               confirmation
               that
               the
               Testimony
               which
               is
               revealed
               is
               infallible
               .
            
             The
             possibility
             of
             a
             power
             of
             miracles
             cannot
             be
             questiond
             by
             any
             who
             assert
             a
             Deity
             and
             a
             Providence
             ;
             for
             by
             the
             same
             power
             that
             things
             were
             either
             at
             first
             produced
             ,
             or
             are
             still
             conserved
             (
             which
             is
             equivalent
             to
             the
             other
             )
             the
             course
             of
             nature
             may
             be
             altered
             ,
             and
             things
             caused
             which
             are
             beyond
             the
             power
             of
             inferiour
             causes
             :
             For
             though
             that
             be
             an
             immutable
             Law
             of
             nature
             as
             to
             
               Physical
               beings
            
             ,
             that
             every
             thing
             remains
             in
             the
             course
             and
             order
             wherein
             it
             was
             set
             at
             the
             Creation
             ;
             yet
             that
             only
             holds
             till
             the
             same
             power
             which
             set
             it
             in
             that
             order
             shall
             otherwise
             dispose
             of
             it
             ;
             granting
             then
             the
             possibility
             of
             miracles
             ,
             the
             subject
             of
             this
             Hypothesis
             is
             ,
             that
             a
             power
             of
             miracles
             is
             the
             clearest
             evidence
             of
             a
             Divine
             Testimony
             ,
             which
             will
             appear
             from
             these
             following
             considerations
             .
          
           
             
               God
               alone
               can
               really
               alter
               the
               course
               of
               nature
               .
            
             I
             speak
             
             not
             of
             such
             things
             which
             are
             apt
             only
             to
             raise
             admiration
             in
             us
             because
             of
             our
             unacquaintedness
             with
             the
             causes
             of
             them
             ,
             or
             manner
             of
             their
             production
             ,
             which
             are
             thence
             called
             wonders
             ,
             much
             less
             of
             meer
             juggles
             and
             impostures
             ,
             whereby
             the
             eyes
             of
             men
             are
             deceived
             ;
             but
             I
             speak
             of
             such
             things
             as
             are
             in
             themselves
             either
             
               contrary
               to
            
             ,
             or
             above
             the
             course
             of
             nature
             ,
             i.
             e.
             that
             order
             which
             is
             established
             in
             the
             universe
             .
             The
             Devil
             no
             question
             may
             ,
             and
             doth
             often
             deceive
             the
             world
             ,
             and
             may
             by
             the
             subtilty
             and
             agility
             of
             his
             nature
             ,
             perform
             such
             things
             as
             may
             amuse
             the
             minds
             of
             men
             ,
             and
             sometimes
             put
             them
             to
             it
             ,
             to
             find
             a
             difference
             between
             them
             and
             real
             miracles
             ,
             if
             they
             only
             make
             their
             s●nses
             judges
             of
             them
             .
             And
             such
             kind
             of
             wonders
             ,
             though
             they
             are
             but
             spa●ingly
             done
             ,
             and
             with
             a
             kind
             of
             secrecy
             (
             as
             though
             they
             
             were
             consulting
             with
             Catiline
             about
             the
             
               burning
               Rome
            
             )
             yet
             the
             Devil
             would
             have
             some
             (
             especially
             when
             Ignorance
             and
             Superstition
             are
             Ascendents
             )
             to
             keep
             up
             his
             interest
             in
             the
             world
             .
             Or
             else
             when
             he
             is
             like
             to
             be
             dispossessed
             and
             thrown
             out
             of
             all
             ,
             he
             then
             tryes
             his
             utmost
             to
             keep
             as
             many
             to
             him
             as
             may
             be
             ;
             thus
             when
             the
             Spirit
             of
             God
             appeared
             in
             the
             miracles
             of
             our
             Saviour
             and
             his
             Apostles
             and
             the
             
               Primitive
               Church
            
             he
             then
             conjured
             up
             all
             the
             infernal
             powers
             to
             do
             something
             parallel
             ,
             to
             keep
             possession
             of
             his
             
               Idolatrous
               Temples
            
             ,
             as
             long
             as
             he
             could
             .
             Thus
             we
             find
             
               Simon
               Magus
               dogging
            
             the
             Apostles
             (
             as
             it
             were
             )
             at
             the
             heels
             ,
             that
             by
             his
             Magick
             he
             might
             stagger
             the
             faith
             of
             people
             concerning
             the
             miracles
             wrought
             by
             the
             Apostles
             :
             after
             him
             Apollonius
             appeared
             upon
             the
             Stage
             ;
             but
             his
             wonders
             are
             such
             pittifull
             things
             ,
             compared
             with
             those
             wrought
             by
             Christ
             or
             his
             Apostles
             ,
             that
             it
             could
             be
             nothing
             but
             malice
             in
             Hierocles
             to
             mention
             him
             in
             competition
             with
             Christ.
             But
             those
             things
             which
             seem
             a
             great
             deal
             more
             considerable
             then
             either
             of
             these
             ,
             were
             the
             cure
             of
             a
             
               blind
               man
            
             by
             Vespasian
             in
             Egypt
             ,
             
             mentioned
             by
             Tacitus
             and
             Suetonius
             ,
             wherein
             there
             was
             a
             palpable
             imitation
             of
             our
             Saviours
             curing
             the
             blind
             man
             in
             the
             Gospel
             ;
             for
             the
             man
             told
             
               Vespasian
               ,
               restituturum
               oculos
               si
               inspuisset
               ,
               that
               he
               should
               receive
               his
               sight
               by
               his
               spittle
            
             ;
             so
             Spartianus
             tells
             us
             of
             a
             
               woman
               that
               was
               cured
               of
               her
               blindness
               by
               kissing
               the
               knees
               of
               the
               Emperour
            
             Adrian
             ;
             
               and
               Boxhornius
            
             hath
             produced
             an
             old
             Fable
             in
             the
             Temple
             of
             Aesculapius
             at
             Rome
             of
             several
             diseased
             persons
             that
             were
             cured
             there
             .
             
               A
               Blind
               man
               in
               the
               time
               of
            
             Antoninus
             
               was
               cured
               by
               this
               oracle
               ;
               he
               must
               come
               to
               the
               Altar
               ,
               and
               kneel
               there
               ;
               from
               the
               right
               side
               he
               must
               turn
               to
               the
               left
               ,
               and
               put
               five
               fingers
               upon
               the
               Altar
               ,
               and
               then
               lift
               up
               his
               hands
               and
               touch
               his
               eyes
               ,
               and
               so
               was
               cured
               .
               Another
               called
            
             Lucius
             
               cured
               of
               the
               pain
               of
               his
               side
               ,
               by
               mixing
               the
               ashes
               of
               the
               altar
               with
               the
               wine
               ,
               and
               applying
               it
               to
               his
               side
               ;
               another
               cured
               of
               spitting
               of
               blood
               by
               the
               kernel
               of
               a
               pine
               apple
               ,
               and
               honey
               used
               three
               days
               ;
               a
               fourth
               cured
               of
            
             
             
               blindness
               by
               the
               blood
               of
               a
               white
               Cock
               and
               honey
               ,
               used
               three
               days
               upon
               his
               eyes
               .
            
             These
             are
             the
             most
             considerable
             of
             all
             the
             pretended
             mir●●les
             done
             about
             that
             time
             ,
             when
             the
             noise
             of
             the
             
               Christian
               miracles
            
             were
             spread
             so
             far
             and
             done
             so
             frequently
             ,
             
             that
             they
             challenged
             the
             Heathens
             again
             and
             again
             to
             bring
             forth
             any
             
               person
               possessed
            
             with
             a
             Devil
             ,
             if
             he
             did
             not
             confess
             to
             them
             that
             he
             was
             a
             Devil
             ,
             though
             he
             made
             the
             Heathens
             believe
             that
             he
             was
             a
             God
             ,
             they
             were
             contented
             to
             leave
             their
             blood
             in
             the
             place
             .
          
           
             For
             thus
             Tertullian
             speaks
             in
             his
             Apology
             to
             them
             .
             Edat
             
             
               ur
               hic
               aliquis
               sub
               tribunalibus
               vestris
               ,
               quem
               Daemone
               agi
               constet
               :
               jussus
               à
               quolibet
               Christiano
               loqui
               spiritus
               ille
               ,
               tam
               se
               Daemonem
               confitebitur
               de
               vero
               ,
               quam
               alibi
               Deum
               de
               falso
               :
               aeque
               producatur
               aliquis
               ex
               iis
               qui
               de
               Deo
               pati
               ex
               stimantur
               ,
               qui
               aris
               inhalantes
               numen
               de
               nidore
               concipiunt
               ,
               qui
               ructando
               curantur
               ,
               qui
               anhelando
               praefantur
               .
               Ista
               ipsa
               virgo
               coelest
               is
               pluviarum
               pollicitatrix
               ,
               iste
               ipse
               Aesculapius
               Medicinarum
               demonstrator
               ,
               aliàs
               de
               morituris
               scordii
               &
               denatii
               &
               Asclepiadoti
               subministrator
               ,
               nisi
               se
               Daemones
               confessi
               fuerint
               ,
               Christiano
               mentiri
               non
               audentes
               ,
               ibidem
               illius
               Christiani
               procacissimi
               sanguinem
               fundite
               .
               Quid
               isto
               opere
               manifestius
               ,
               quid
               hâc
               probatione
               fidelius
               ?
               simplicit
               as
               veritat
               is
               in
               medio
               est
               ;
               virtus
               illi
               sua
               assistit
               ,
               nihil
               suspicari
               licebit
               ,
               magia
               aut
               aliqua
               fallacia
               fieri
               .
               Dictis
               non
               stetis
               ,
               si
               oculi
               vestri
               &
               aures
               permiserint
               vobis
               .
            
             In
             these
             very
             daring
             words
             ,
             we
             see
             how
             the
             
               Christians
               appealed
            
             to
             their
             senses
             ,
             even
             with
             the
             hazard
             of
             their
             own
             lives
             ,
             that
             they
             would
             make
             even
             Aesculapius
             himself
             confess
             
               what
               he
               was
            
             ,
             and
             by
             whose
             power
             all
             the
             cures
             were
             wrought
             upon
             the
             dreamers
             in
             his
             Temples
             .
             And
             for
             the
             manner
             of
             the
             
               Devils
               cures
            
             ,
             the
             same
             Author
             explains
             it
             thus
             ,
             
               Laedunt
               primò
               ,
               dehinc
               remedia
               praecipiunt
               ad
               miraculum
               nova
               ,
               sive
               contraria
               ,
               post
               quae
               definunt
               laedere
               &
            
             
             
               curassecreduntur
               .
               They
               first
               possess
               the
               bodies
               themselves
            
             (
             as
             Daemoniacks
             were
             common
             in
             those
             times
             )
             
               and
               affect
               it
               with
               various
               distempers
               ,
               afterwards
               upon
               using
               the
               strange
               remedies
               prescribed
               by
               Aesculapius
               ,
               they
               forsake
               their
               station
               ,
               and
               the
               person
               is
               cured
               .
            
             And
             for
             the
             cures
             performed
             by
             the
             Emperours
             ,
             those
             who
             consider
             what
             various
             artifices
             were
             about
             that
             time
             used
             to
             procure
             an
             opinion
             of
             Divinity
             in
             the
             Emperours
             ,
             will
             not
             much
             wonder
             that
             such
             reports
             should
             be
             spread
             of
             them
             ,
             or
             that
             any
             persons
             should
             fain
             these
             distempers
             to
             give
             themselves
             out
             to
             be
             cured
             by
             them●
             But
             granting
             somewhat
             wonderfull
             in
             these
             ,
             what
             are
             they
             ,
             
             compared
             with
             those
             done
             by
             Christians
             ?
             and
             whoever
             would
             lay
             down
             his
             life
             to
             attest
             any
             of
             them
             ?
             So
             that
             though
             the
             Devil
             by
             his
             subtilty
             may
             easily
             impose
             upon
             Spectators
             eyes
             ,
             yet
             it
             was
             impossible
             for
             him
             by
             any
             power
             of
             his
             own
             to
             alter
             the
             course
             o●
             nature
             or
             produce
             any
             
               real
               miracle
            
             .
             For
             every
             true
             miracle
             is
             a
             production
             of
             something
             out
             of
             nothing
             (
             which
             cannot
             be
             done
             by
             less
             then
             an
             omnipotent
             arm
             )
             and
             that
             either
             in
             the
             thing
             it
             self
             ,
             or
             the
             manner
             of
             producing
             it
             .
             In
             the
             thing
             it
             self
             when
             it
             is
             of
             that
             nature
             that
             it
             cannot
             be
             produced
             by
             any
             
               s●cond
               causes
            
             as
             the
             raising
             of
             the
             dead
             ;
             in
             the
             manner
             of
             doing
             it
             ,
             when
             though
             the
             thing
             lyes
             within
             the
             possibility
             of
             second
             causes
             ,
             yet
             it
             is
             performed
             without
             the
             help
             of
             any
             of
             them
             ,
             as
             in
             the
             cure
             of
             diseases
             without
             any
             use
             of
             
               means
               ,
               by
               a
               word
               speaking
               ,
               the
               touch
               of
               a
               garment
               ,
               &c.
               
            
             Now
             that
             all
             those
             miracles
             which
             were
             wrought
             in
             confirmation
             of
             the
             
               Christian
               doctrine
            
             were
             such
             true
             and
             
               proper
               miracles
            
             ,
             will
             be
             discovered
             afterwards
             .
          
           
             
               God
               never
               alters
               the
               course
               of
               nature
               ,
               but
               for
               some
               very
            
             
             
               considerable
               end
            
             .
             For
             otherwise
             when
             he
             did
             it
             ,
             it
             would
             not
             be
             taken
             notice
             of
             ,
             nor
             thought
             to
             be
             an
             alteration
             of
             the
             order
             of
             nature
             ,
             but
             only
             some
             
               rare
               contingencies
            
             which
             lye
             hid
             in
             the
             order
             of
             causes
             ,
             but
             only
             break
             out
             at
             some
             times
             :
             of
             which
             sort
             are
             all
             those
             things
             which
             the
             
               ignorant
               World
            
             is
             apt
             to
             account
             as
             Prodigies
             .
             Of
             all
             which
             
               rare
               contingencies
            
             in
             nature
             ,
             I
             say
             ,
             as
             the
             
               Roman
               Orator
            
             doth
             ,
             
               Si
               quod
               raro
               fit
               ,
               id
               portentum
               putandum
               est
               ,
               sapientem
               esse
            
             
             
               portentum
               est
               ;
               saepius
               enim
               mulum
               peperisse
               arbitror
               ,
               quam
               sapientem
               fuisse
               .
               If
               all
               rare
               contingencies
               be
               accounted
               prodigies
               ,
               a
               Wise
               man
               is
               certainly
               the
               greatest
               prodigy
               .
            
             But
             these
             are
             quite
             of
             another
             nature
             from
             true
             miracles
             ,
             which
             are
             immediatly
             produced
             by
             a
             
               Divine
               power
            
             ,
             and
             intended
             for
             a
             confirmation
             of
             some
             
               Divine
               Testimony
            
             .
             There
             are
             now
             several
             weighty
             reasons
             which
             might
             make
             miracles
             necessary
             in
             the
             time
             of
             our
             Saviour
             ,
             as
             an
             evidence
             of
             his
             
               Divine
               Authority
            
             and
             power
             .
          
           
             
               That
               he
               came
               to
               take
               down
               that
               way
               of
               worship
               which
               had
            
             
             
               been
               at
               first
               setled
               by
               a
               power
               of
               miracles
               in
            
             Moses
             .
             God
             would
             not
             be
             so
             much
             wanting
             to
             the
             faith
             of
             that
             people
             
             which
             had
             received
             their
             Law
             by
             signs
             and
             wonders
             from
             heaven
             ,
             but
             that
             there
             should
             be
             as
             strong
             an
             evidence
             given
             to
             them
             ,
             that
             the
             fulness
             of
             time
             was
             come
             when
             that
             dispensation
             was
             to
             have
             an
             end
             ,
             and
             to
             give
             place
             to
             one
             more
             perfect
             ,
             which
             was
             to
             be
             established
             instead
             of
             it
             .
             Upon
             which
             account
             the
             Iews
             might
             
               rationally
               enquire
            
             after
             a
             sign
             where
             any
             
               new
               revelation
            
             was
             discovered
             ,
             which
             might
             null
             the
             obligation
             of
             any
             former
             Law
             :
             And
             when
             they
             enquire
             so
             much
             after
             a
             sign
             ,
             our
             Saviour
             doth
             not
             reject
             the
             enquiry
             as
             in
             its
             self
             unreasonable
             ,
             but
             as
             made
             in
             an
             unreasonable
             manner
             ;
             for
             they
             would
             not
             be
             contented
             with
             the
             miracles
             which
             
               our
               Saviour
               wrought
            
             ,
             which
             sufficiently
             manifested
             a
             
               Divine
               power
            
             ;
             but
             all
             that
             they
             desired
             was
             
               a
               sign
               from
               heaven
               ,
               i.
               e.
            
             such
             as
             were
             done
             at
             the
             giving
             of
             the
             
             Law
             ,
             the
             thundring
             and
             lightenings
             there
             ,
             or
             as
             the
             
               raigning
               of
               Manna
               in
               the
               wilderness
            
             ;
             now
             our
             Saviour
             justly
             checks
             this
             demand
             as
             importune
             and
             impudent
             ;
             partly
             as
             
               knowing
               upon
            
             what
             account
             they
             asked
             it
             ,
             meerly
             to
             tempt
             him
             ,
             and
             not
             out
             of
             any
             
               real
               desire
            
             of
             satisfaction
             ;
             and
             partly
             because
             of
             that
             
               abundant
               evidence
            
             which
             was
             given
             in
             the
             
               miraculous
               cures
            
             which
             were
             wrought
             by
             him
             ,
             which
             were
             more
             suitable
             to
             that
             design
             of
             doing
             good
             in
             the
             world
             ,
             then
             all
             the
             Thunderclaps
             on
             
               Mount
               Sinai
            
             were
             ;
             neither
             were
             the
             people
             in
             a
             condition
             to
             be
             fed
             by
             Manna
             as
             they
             were
             in
             the
             
               wilderness
               ,
               God
            
             graciously
             suiting
             the
             discoveries
             of
             his
             power
             to
             the
             peculiar
             advantages
             of
             the
             people
             which
             they
             were
             made
             to
             ,
             and
             the
             dispensation
             they
             ushered
             in
             .
             Those
             terrible
             signs
             at
             Mount
             Sinai
             being
             very
             suitable
             to
             the
             severity
             and
             rigour
             of
             the
             Law
             ;
             and
             the
             gracious
             miracles
             of
             our
             Saviour
             ,
             to
             the
             sweetness
             and
             grace
             of
             the
             Gospel
             .
             And
             on
             this
             account
             our
             Saviour
             charged
             the
             Iews
             with
             hypocrisie
             in
             requiring
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             something
             above
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             prodigy
             rather
             then
             a
             
               miracle
               ;
               An
               evil
               and
               adulterous
               generation
               seeketh
               after
               a
               sign
               ,
               and
               there
               shall
               no
               sign
            
             
             
               be
               given
               it
               but
               that
               of
               the
               prophet
               Ionas
               ,
            
             i.
             e.
             this
             people
             which
             are
             so
             far
             from
             the
             faith
             of
             Abraham
             ,
             (
             and
             therefore
             are
             
               supposititious
               Children
            
             )
             that
             no
             miracles
             which
             I
             do
             ,
             will
             convince
             them
             ,
             but
             they
             seek
             only
             to
             have
             their
             
               humours
               gratified
            
             more
             then
             their
             
               faith
               confirmed
            
             by
             some
             prodigy
             
             from
             heaven
             ,
             shall
             not
             by
             me
             be
             thus
             gratified
             ;
             but
             having
             done
             enough
             already
             to
             perswade
             them
             ,
             if
             they
             had
             any
             heart
             to
             believe
             ,
             instead
             of
             a
             sign
             from
             heaven
             they
             shall
             have
             only
             one
             from
             the
             earth
             ,
             and
             that
             not
             so
             much
             intended
             for
             the
             conversion
             of
             such
             
               wilfull
               unbelievers
            
             ,
             as
             for
             the
             testifying
             my
             Innocency
             to
             the
             world
             ,
             viz.
             
               his
               resurrection
               from
               the
               dead
            
             .
             And
             so
             elsewhere
             when
             the
             Iews
             demand
             a
             sign
             ,
             it
             was
             upon
             the
             doing
             of
             that
             ,
             which
             if
             they
             had
             attended
             to
             ,
             had
             been
             a
             sufficient
             sign
             to
             them
             ,
             viz.
             
               his
               driving
               the
               buyers
               and
               sellers
               out
               of
               the
               Temple
               .
            
             Which
             being
             a
             
               thing
               permitted
            
             
             by
             the
             Sanbedrim
             and
             the
             Priests
             ,
             how
             could
             they
             think
             so
             mean
             a
             person
             ,
             in
             appearance
             ,
             as
             our
             Saviour
             was
             ,
             could
             ever
             have
             effected
             it
             ,
             had
             it
             not
             been
             for
             a
             
               Divine
               Majesty
            
             and
             power
             which
             appeared
             in
             him
             .
             It
             was
             not
             then
             the
             expectation
             of
             miracles
             which
             our
             
               Saviour
               rebuked
            
             in
             the
             Iews
             ,
             but
             being
             unsatisfied
             with
             the
             kind
             and
             nature
             of
             our
             
               Saviours
               miracles
            
             .
             It
             was
             their
             hypocrisie
             and
             unbelief
             which
             Christ
             condemned
             ,
             notwithstanding
             the
             
               frequent
               miracles
            
             which
             he
             wrought
             among
             them
             :
             For
             we
             plainly
             find
             our
             Saviour
             very
             often
             appealing
             to
             his
             miracles
             as
             the
             evidences
             of
             his
             
               Divine
               Commission
               :
               If
               I
               had
               not
               done
               the
            
             
             
               works
               among
               them
               ,
               which
               no
               man
               else
               did
               ,
               they
               had
               not
               sin
               ,
            
             i.
             e.
             in
             not
             believing
             me
             .
             Whereby
             Christ
             both
             sets
             forth
             the
             necessity
             of
             his
             
               working
               miracles
            
             in
             order
             to
             the
             c●nviction
             of
             the
             wo●ld
             ,
             and
             the
             greatness
             of
             the
             miracles
             which
             he
             wrought
             ;
             he
             did
             those
             no
             
               man
               else
            
             had
             done
             ,
             no
             not
             Moses
             and
             Elias
             ,
             in
             curing
             all
             manner
             of
             diseases
             by
             the
             word
             of
             his
             mouth
             ;
             and
             those
             miracles
             which
             they
             had
             done
             ,
             he
             exceeded
             them
             in
             the
             manner
             of
             doing
             them
             .
             Moses
             fed
             them
             with
             bread
             from
             heaven
             ,
             but
             Christ
             multiplied
             on
             earth
             some
             
               few
               loaves
            
             and
             fishes
             ,
             to
             the
             feeding
             of
             
               many
               thousands
               :
               Elias
            
             indeed
             raised
             one
             from
             the
             dead
             ;
             but
             Christ
             raised
             more
             ,
             and
             one
             after
             he
             had
             been
             
               four
               days
            
             in
             the
             grave
             .
             And
             upon
             this
             very
             evidence
             of
             our
             
               Saviours
               miracles
            
             we
             find
             many
             believing
             on
             him
             .
             And
             even
             of
             those
             who
             were
             not
             so
             far
             wrought
             upon
             as
             to
             become
             followers
             of
             Christ
             ,
             as
             
             the
             only
             Messias
             ,
             yet
             we
             find
             them
             so
             far
             perswaded
             by
             the
             power
             of
             his
             miracles
             ,
             that
             they
             looked
             upon
             him
             as
             a
             
               great
               Prophet
            
             ,
             or
             one
             that
             was
             sent
             from
             God
             :
             So
             Nicodemus
             ,
             
             who
             came
             first
             to
             Christ
             more
             as
             a
             
               rational
               enquirer
            
             then
             a
             believer
             ,
             yet
             we
             see
             he
             was
             
               perswaded
               that
               he
               was
               a
               teacher
               come
               from
               God
               ,
               because
               no
               man
               could
               do
            
             
             
               the
               miracles
               which
               Christ
               did
               ,
               unless
               God
               were
               with
               him
               .
            
             And
             before
             him
             many
             of
             the
             Iews
             at
             
               Ierusalem
               believed
               in
               his
            
             
             
               name
               when
               they
               saw
               the
               miracles
               which
               he
               did
            
             ;
             yet
             these
             persons
             
               Christ
               would
               not
               trust
               himself
               with
               ,
               because
               he
               knew
               their
               hearts
               were
               not
               subdued
            
             to
             his
             doctrine
             ,
             though
             their
             understandings
             were
             convinced
             by
             his
             miracles
             .
             And
             after
             this
             others
             of
             the
             Iews
             that
             looked
             not
             on
             him
             as
             the
             Messias
             ,
             yet
             it
             is
             said
             they
             
               believed
               on
               him
               on
               the
               account
               of
               his
               miracles
               .
               And
               many
               of
               the
               people
               believed
               on
               him
               ,
               and
               said
               ,
               When
               Christ
               cometh
               ,
               will
               he
               do
               more
               miracles
               then
               these
               which
               this
               man
               hath
               done
               ?
            
             Although
             herein
             they
             were
             most
             unreasonable
             in
             believing
             the
             evidence
             ,
             and
             not
             the
             
               truth
               attested
            
             by
             it
             ,
             in
             believing
             Christ
             to
             be
             one
             sent
             from
             God
             by
             his
             miracles
             ,
             
             and
             yet
             not
             believing
             him
             to
             be
             the
             Messias
             ,
             which
             was
             the
             
               thing
               attested
            
             by
             them
             .
             Not
             that
             
               meer
               miracles
            
             would
             prove
             the
             person
             to
             be
             the
             Messias
             who
             did
             them
             ,
             but
             the
             miracles
             proved
             the
             testimony
             to
             be
             Divine
             ;
             now
             that
             which
             Christ
             delivered
             to
             them
             as
             a
             
               Divine
               Testimony
            
             ,
             was
             his
             being
             the
             Messias
             ,
             and
             therefore
             by
             the
             same
             reason
             they
             believed
             him
             to
             be
             one
             sent
             from
             God
             ,
             they
             ought
             to
             have
             believed
             him
             to
             be
             the
             Messias
             ;
             for
             one
             sent
             from
             God
             could
             never
             falsifie
             in
             the
             main
             of
             his
             message
             ,
             as
             this
             was
             of
             our
             Saviours
             preaching
             .
             And
             thence
             it
             is
             observable
             ,
             our
             Saviour
             did
             not
             shew
             forth
             his
             
               Divine
               power
            
             till
             he
             entred
             upon
             his
             office
             of
             preaching
             ,
             thereby
             making
             it
             appear
             he
             intended
             this
             as
             the
             
               great
               evidence
            
             of
             the
             truth
             of
             the
             doctrine
             which
             he
             preached
             to
             them
             .
             And
             herein
             the
             
               blind
               man
            
             in
             the
             Gospel
             saw
             more
             truth
             and
             reason
             then
             the
             
               whole
               Court
            
             of
             Sanhedrin
             ,
             before
             which
             in
             probability
             he
             was
             convented
             about
             his
             cure
             by
             Christ
             ;
             for
             when
             they
             sought
             to
             get
             something
             out
             of
             him
             in
             disparagement
             of
             our
             
               Saviours
               person
            
             and
             miracle
             ,
             he
             sharply
             and
             roundly
             tells
             them
             ,
             when
             they
             said
             they
             knew
             God
             spake
             to
             
               Moses
               ,
               but
               for
               this
               fellow
               ,
               we
               know
               not
               from
               whence
               he
               is
               .
               Why
               herein
               ,
            
             saith
             he
             ,
             is
             
               a
               marvellous
               thing
               ,
               that
               ye
               know
               not
               from
               whence
               he
               is
               ,
               and
            
             
             
               yet
               he
               hath
               opened
               mine
               eyes
               .
               If
               this
               man
               were
               not
               of
               God
               he
            
             
             
               could
               do
               nothing
            
             (
             as
             though
             he
             had
             said
             )
             is
             it
             not
             plain
             that
             this
             man
             is
             imployed
             by
             God
             in
             the
             world
             by
             the
             miracles
             which
             he
             doth
             ?
             for
             otherwise
             God
             would
             not
             so
             readily
             assist
             him
             in
             doing
             such
             great
             works
             ;
             
               for
               we
               know
               that
               God
               heareth
               not
               sinners
               :
               but
               if
               any
               man
               be
               a
               worshipper
               of
               God
               ,
            
             
             
               and
               doth
               his
               will
               ,
               him
               he
               heareth
               ;
               i.
               e.
            
             If
             this
             man
             pretended
             a
             Commission
             from
             heaven
             falsly
             (
             whereby
             he
             would
             be
             the
             greatest
             of
             sinners
             )
             can
             we
             think
             God
             would
             so
             miraculously
             assist
             him
             ?
             but
             we
             know
             by
             our
             Law
             ,
             if
             one
             comes
             with
             a
             Commission
             from
             God
             ,
             and
             draw
             men
             not
             to
             Idolatry
             ,
             which
             is
             meant
             by
             a
             
               worshipper
               of
               God
            
             ,
             such
             a
             one
             God
             is
             present
             with
             ,
             and
             we
             are
             bound
             to
             believe
             him
             .
             And
             for
             this
             very
             miracle
             ,
             of
             curing
             one
             born
             blind
             ,
             was
             the
             like
             ever
             heard
             of
             before
             ?
             did
             ever
             Moses
             or
             the
             Prophets
             do
             it
             ?
             Thus
             we
             see
             what
             strong
             rational
             evidence
             there
             was
             in
             this
             miracle
             of
             Christ
             in
             the
             judgement
             of
             this
             
               blind
               man
            
             ,
             which
             he
             uttered
             with
             so
             much
             reason
             before
             the
             Court
             of
             Sanhedrin
             ,
             when
             he
             knew
             how
             like
             he
             was
             to
             be
             excommunicated
             for
             it
             ;
             and
             yet
             this
             very
             person
             was
             as
             yet
             ignorant
             that
             Christ
             was
             the
             true
             Messias
             ,
             as
             appears
             by
             the
             sequel
             of
             the
             chapter
             ;
             but
             upon
             
               Christs
               revelation
            
             of
             himself
             to
             
             him
             ,
             
               he
               presently
               believed
               on
               him
            
             .
             How
             strangely
             irrational
             were
             the
             Iews
             then
             in
             rejecting
             our
             Saviour
             when
             his
             
             miracles
             not
             only
             exceeded
             those
             of
             Moses
             both
             in
             number
             and
             quality
             ;
             but
             which
             was
             more
             ,
             they
             saw
             themselves
             the
             miracles
             which
             Christ
             did
             ,
             but
             they
             received
             those
             of
             Moses
             only
             upon
             the
             credit
             of
             their
             Fathers
             .
             And
             from
             the
             strength
             of
             the
             evidence
             arising
             from
             the
             power
             of
             miracles
             it
             is
             that
             St.
             Peter
             tells
             the
             
               promiscuous
               Assembly
            
             ,
             Acts
             2.
             22.
             
             
               That
               Iesus
               of
               Nazareth
               was
               a
               man
               approved
               of
               God
               among
               them
               ,
               by
               miracles
               ,
               wonders
               and
               signs
               ,
               which
               God
               did
               by
               him
               in
               the
               midst
               of
               them
               ,
               as
               they
               themselves
               also
               knew
               .
            
             He
             appeals
             to
             their
             own
             knowledge
             ,
             which
             he
             would
             not
             certainly
             have
             done
             ,
             had
             it
             not
             been
             in
             a
             case
             beyond
             all
             dispute
             among
             them
             .
             Which
             was
             a
             thing
             so
             notorious
             among
             them
             ,
             that
             we
             find
             the
             Pharisees
             themselves
             confessing
             it
             ,
             
               What
               do
               we
               ?
               For
               this
               man
               doth
               many
               miracles
               :
            
             Now
             then
             in
             a
             Nation
             
             
             whose
             religion
             had
             been
             established
             by
             miracles
             ,
             and
             the
             certainty
             of
             the
             truth
             of
             it
             ,
             among
             those
             who
             then
             professed
             it
             ,
             did
             depend
             so
             much
             upon
             the
             
               constant
               credit
            
             which
             the
             report
             of
             the
             miracles
             done
             at
             the
             setling
             of
             their
             Law
             had
             among
             them
             ;
             what
             could
             be
             a
             more
             
               rational
               convincing
            
             way
             of
             proceeding
             ,
             then
             for
             our
             Saviour
             to
             manifest
             by
             a
             greater
             power
             of
             miracles
             in
             himself
             the
             undoubted
             credentials
             of
             his
             commission
             from
             heaven
             ;
             and
             that
             he
             was
             the
             true
             Messias
             ,
             which
             was
             foretold
             by
             their
             own
             most
             sacred
             and
             
               authentical
               records
            
             ?
             Which
             will
             appear
             more
             ,
          
           
             
               Because
               the
               power
               of
               miracles
               did
               evidently
               declare
               that
               he
               was
               the
               very
               person
               promised
               .
            
             For
             if
             the
             exact
             correspondency
             
             of
             the
             event
             to
             the
             predictions
             in
             a
             Nation
             owning
             them
             as
             Divine
             ,
             be
             an
             undoubted
             evidence
             that
             they
             are
             exactly
             fulfilled
             ,
             our
             Saviour
             was
             most
             certainly
             the
             person
             so
             often
             spoken
             of
             in
             the
             
               Old
               Testament
            
             .
             For
             many
             of
             the
             Prophecies
             of
             the
             
               Old
               Testament
            
             concerning
             the
             Messias
             ,
             if
             they
             were
             not
             fulfilled
             in
             Christ
             ,
             in
             the
             conditions
             the
             Iews
             have
             been
             in
             since
             their
             dispersion
             ,
             (
             which
             fell
             out
             exactly
             according
             to
             the
             prediction
             of
             Christ
             )
             it
             is
             impossible
             they
             should
             be
             fulfilled
             at
             all
             .
             So
             that
             either
             the
             predictions
             must
             lose
             their
             
               Divine
               authority
            
             ,
             or
             they
             must
             be
             accomplished
             in
             our
             
               Blessed
               Saviour
            
             .
             For
             as
             Tertullian
             sharply
             sayes
             to
             the
             
               Iew
               ,
               Redde
               statum
               Iudaeae
               quem
               Christus
               inveniat
               ,
            
             
             
               &
               alium
               contende
               venire
               ;
               let
               the
               people
               of
               the
               Iews
               be
               in
               their
               former
               condition
               ,
               and
               then
               plead
               for
               a
               Messias
               to
               come
               .
            
             For
             can
             any
             thing
             be
             more
             plain
             then
             that
             the
             Messias
             was
             to
             be
             born
             in
             Bethlehem
             of
             Iudea
             ?
             but
             where
             is
             that
             now
             ,
             and
             how
             long
             since
             the
             Iews
             enjoyed
             any
             civil
             Polity
             there
             ?
             what
             is
             become
             of
             the
             second
             Temple
             in
             the
             time
             of
             which
             
               the
               desire
               of
               all
               Nations
               should
               come
               ?
            
             Is
             not
             Ierusalem
             already
             destroyed
             ,
             and
             the
             
               oblation
               there
               long
               since
               ceased
            
             ,
             which
             was
             to
             come
             to
             pass
             so
             soon
             after
             the
             Messias
             ,
             and
             did
             accordingly
             ?
             Is
             not
             
               the
               Scepter
               yet
               departed
               from
            
             Judah
             ,
             and
             
               the
               Lawgiver
               from
               between
               his
               feet
               ,
            
             and
             is
             not
             Shiloh
             yet
             come
             ?
             What
             strange
             unintelligible
             weeks
             were
             those
             of
             Daniel
             ,
             if
             they
             were
             extended
             to
             so
             indefinite
             a
             space
             of
             time
             as
             the
             Iews
             pretend
             ?
             and
             if
             indefinite
             ,
             what
             certain
             ground
             could
             from
             thence
             be
             gathered
             of
             any
             time
             wherein
             their
             
             accomplishment
             was
             to
             be
             expected
             ?
             but
             not
             to
             expatiate
             on
             those
             things
             which
             are
             already
             so
             largely
             proved
             beyond
             all
             possibility
             of
             contradiction
             ,
             by
             the
             antient
             and
             
               modern
               learned
               writers
            
             against
             the
             Iews
             :
             To
             insist
             therefore
             on
             our
             present
             business
             ;
             are
             not
             the
             Prophecies
             concerning
             the
             miracles
             which
             the
             Messias
             should
             work
             exactly
             fulfilled
             in
             
               Christ
               ?
               Then
               the
               eyes
               of
               the
               blind
               shall
               be
               opened
               ,
               and
               the
               ears
               of
               the
            
             
             
               deaf
               shall
               be
               unstopped
               ;
               then
               shall
               the
               lame
               man
               leap
               as
               an
               Hart
               ,
               and
               the
               tongue
               of
               the
               dumb
               shall
               sing
               .
            
             He
             must
             be
             a
             great
             stranger
             in
             the
             history
             of
             the
             
               New
               Testament
            
             that
             is
             to
             seek
             for
             an
             exact
             fulfilling
             of
             this
             Prophecy
             .
             Nay
             ,
             and
             the
             
               Iewish
               Midrasch
            
             upon
             Psal.
             146.
             8.
             saith
             that
             when
             
               Messias
               comes
            
             ,
             
             
               he
               should
               open
               the
               eyes
               of
               the
               blind
            
             ;
             and
             the
             Iews
             themselves
             often
             speak
             of
             the
             great
             miracles
             which
             the
             Messias
             should
             do
             when
             he
             appears
             ;
             and
             therefore
             out
             of
             their
             own
             mouths
             will
             they
             be
             condemned
             ,
             when
             the
             miracles
             of
             Christ
             make
             it
             so
             evident
             that
             he
             was
             the
             true
             Messias
             .
             Hence
             when
             
               Iohn
               Baptist
            
             sent
             his
             Disciples
             to
             Christ
             for
             them
             to
             be
             fully
             satisfied
             concerning
             him
             ,
             Christ
             gives
             this
             answer
             to
             them
             ;
             he
             bids
             them
             tell
             him
             
               the
               blind
               receive
               their
               sight
               ,
               and
               the
               lame
               walk
               ,
               and
               the
               lepers
               are
               cleansed
               ,
               and
               the
               deaf
               hear
               ,
               and
               the
            
             
             
               dead
               raised
               up
            
             ,
             &c.
             as
             though
             the
             mentioning
             of
             these
             miracles
             was
             sufficient
             to
             make
             it
             appear
             to
             them
             who
             he
             was
             whom
             they
             came
             to
             enquire
             after
             .
             And
             therefore
             it
             is
             observable
             that
             
               Iohn
               Baptist
            
             himself
             ,
             though
             greater
             then
             the
             
               Prophets
               ,
               nay
               then
               whom
               there
               was
               not
               a
               greater
               born
               of
               women
            
             
             by
             our
             Saviours
             own
             Testimony
             ;
             yet
             of
             him
             it
             is
             said
             ,
             
               that
               he
               wrought
               no
               miracle
            
             :
             of
             which
             no
             account
             can
             be
             
             given
             so
             probable
             and
             rational
             ,
             as
             that
             God
             in
             his
             
               infinite
               wisdom
            
             was
             pleased
             so
             to
             order
             it
             ,
             that
             the
             evidence
             of
             our
             Saviours
             being
             the
             Messias
             might
             be
             made
             more
             clear
             by
             the
             miracles
             which
             he
             wrought
             ;
             that
             the
             minds
             of
             people
             might
             not
             be
             distracted
             between
             Iohn
             and
             Christ
             ;
             he
             therefore
             reserved
             the
             glory
             of
             miracles
             wholly
             to
             the
             name
             of
             Christ
             ,
             that
             there
             might
             be
             no
             pretence
             of
             a
             competition
             between
             iohn
             and
             him
             .
          
           
             Another
             reason
             of
             the
             necessity
             of
             miracles
             in
             our
             Saviour
             by
             way
             of
             rational
             evidence
             ,
             is
             ,
             
               the
               overthrowing
               the
            
             
             
               power
               and
               Kingdom
               of
               the
               Devil
               in
               the
               world
               .
            
             For
             which
             
             purpose
             it
             is
             observable
             that
             the
             Devil
             had
             scarce
             ever
             greater
             power
             over
             the
             bodies
             of
             men
             as
             well
             as
             their
             souls
             ,
             then
             at
             that
             time
             ;
             thence
             we
             read
             of
             such
             a
             multitude
             of
             Daemoniacks
             in
             the
             Gospel
             .
             For
             it
             seems
             very
             harsh
             to
             interpret
             those
             meerly
             of
             Epilepticall
             and
             Lunatick
             persons
             ,
             both
             because
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             are
             mentioned
             distinctly
             ,
             and
             that
             it
             appears
             by
             the
             
               primitive
               Church
            
             afterwards
             how
             frequent
             it
             was
             to
             eject
             the
             Devil
             out
             of
             
               possessed
               persons
            
             .
             Nay
             so
             far
             am
             I
             from
             thinking
             that
             the
             Daemoniacks
             were
             meer
             Lunaticks
             ,
             that
             I
             rather
             think
             with
             Vossius
             that
             the
             Lunaticks
             were
             truly
             Daemoniacks
             ,
             only
             they
             were
             not
             constantly
             under
             the
             power
             of
             
             the
             Devil
             ,
             but
             as
             their
             paroxysmes
             returned
             upon
             them
             ,
             the
             
               Devil
               loving
            
             to
             fifh
             in
             such
             
               troubled
               waters
            
             .
             And
             thence
             
             the
             same
             person
             is
             called
             a
             Lunatick
             in
             one
             place
             ,
             who
             is
             called
             a
             Daemoniack
             in
             another
             ;
             because
             he
             did
             
               ruere
               in
               principiis
               lunationum
            
             ,
             as
             the
             
               Arabick
               version
            
             expresseth
             it
             ;
             or
             as
             
               Rusticus
               Elpidius
            
             more
             fully
             explains
             it
             ,
             
               
                 Repserat
                 in
                 medium
                 rabies
                 horrenda
                 furoris
                 
              
               
                 Daemonis
                 afflatu
                 ,
                 propria
                 qui
                 peste
                 nocivus
              
               
                 Allidit
                 captas
                 foedo
                 discrimine
                 mentes
                 ,
              
               
                 Menstrua
                 deciduos
                 cum
                 Luna
                 recolligit
                 ignes
                 .
              
            
             Theophylact
             is
             of
             opinion
             ,
             that
             the
             Iews
             in
             the
             time
             of
             our
             Saviour
             supposed
             ,
             that
             the
             souls
             of
             
               dead
               men
            
             became
             Daemons
             ,
             and
             thence
             we
             read
             in
             Scripture
             of
             the
             Daemoniacks
             
             among
             the
             Tombs
             :
             but
             it
             is
             far
             more
             probable
             which
             Grotius
             conceives
             ,
             that
             the
             Iews
             were
             of
             opinion
             ,
             that
             the
             souls
             of
             dead
             men
             did
             hover
             up
             and
             down
             about
             their
             bodies
             ,
             and
             that
             these
             were
             so
             long
             under
             the
             
               Devils
               power
            
             ,
             which
             many
             of
             the
             Iews
             to
             this
             day
             believe
             and
             make
             use
             of
             the
             instance
             of
             the
             Pythonisse
             raising
             Samuel
             ;
             on
             which
             account
             the
             Devils
             to
             favour
             an
             opinion
             so
             advantagious
             to
             their
             interest
             ,
             might
             appear
             with
             greater
             terror
             and
             fury
             about
             their
             
               burying
               places
            
             ,
             as
             we
             see
             they
             did
             in
             those
             
               possessed
               persons
            
             .
             But
             on
             whatever
             account
             it
             was
             ,
             we
             finde
             it
             evident
             that
             about
             the
             time
             of
             our
             Saviours
             appearance
             ,
             and
             some
             time
             after
             ,
             the
             truly
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             were
             very
             frequent
             ;
             whether
             it
             were
             that
             
             the
             Devil
             by
             such
             frequent
             possessions
             of
             persons
             ,
             and
             making
             them
             do
             such
             strange
             things
             ,
             might
             thereby
             endeavour
             to
             invalidate
             the
             evidence
             of
             our
             
               Saviours
               miracles
            
             (
             from
             whence
             it
             is
             probable
             the
             Pharisees
             raised
             their
             calumny
             ,
             that
             Christ
             did
             miracles
             by
             Belzebub
             ,
             because
             they
             saw
             so
             many
             strange
             appearances
             caused
             by
             
               possessed
               persons
            
             )
             or
             whether
             it
             were
             through
             the
             
               admirable
               providence
            
             of
             God
             ,
             which
             might
             give
             Satan
             the
             greater
             liberty
             at
             that
             time
             ,
             on
             purpose
             to
             heighten
             the
             glory
             of
             our
             Saviour
             in
             dispossessing
             of
             him
             ,
             and
             thereby
             to
             give
             the
             
               highest
               rational
               evidence
            
             ,
             that
             his
             power
             was
             of
             God
             ,
             which
             tended
             so
             much
             to
             the
             destruction
             of
             the
             Kingdom
             of
             Satan
             .
          
           
             And
             hence
             the
             
               Primitive
               Christians
            
             did
             so
             much
             triumph
             ,
             and
             as
             it
             were
             insult
             over
             the
             Devil
             where
             ever
             they
             found
             
             him
             ,
             making
             him
             to
             remove
             his
             lodgings
             from
             
               possessed
               persons
            
             ,
             by
             a
             writ
             of
             ejection
             from
             the
             name
             of
             Christ.
             Thence
             Origen
             rationally
             concludes
             that
             Christ
             had
             his
             power
             given
             him
             from
             above
             ,
             because
             at
             his
             very
             name
             the
             Devils
             forsook
             the
             bodies
             which
             they
             had
             possessed
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             And
             he
             elsewhere
             tells
             us
             ,
             that
             even
             the
             meanest
             sort
             of
             Christians
             without
             any
             ceremony
             ,
             but
             meerly
             by
             their
             prayers
             ,
             did
             ordinarily
             eject
             the
             Devil
             out
             of
             mens
             bodies
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               Ordinary
               Christians
            
             ,
             saith
             he
             ,
             
               most
               commonly
               do
               this
               ,
               the
               grace
               of
               Christ
               by
               its
               word
               thereby
               discovering
               the
               contemptibleness
               and
               infirmity
               of
               the
               Devils
               ,
               that
               in
               order
               to
               their
               ejection
               they
               did
               not
               so
               much
               as
               want
               any
               learned
               or
               experienced
               Christian.
            
             And
             for
             this
             they
             appeal
             to
             the
             Heathens
             themselves
             ,
             as
             appears
             not
             only
             by
             the
             challenge
             of
             Tertullian
             already
             mentioned
             ,
             but
             by
             the
             Testimony
             of
             almost
             all
             of
             them
             who
             have
             writ
             against
             the
             Heathens
             in
             vindication
             of
             the
             
               Christian
               religion
            
             .
             Thence
             
               Minutius
               Felix
               ,
               Haec
               omnia
               sciunt
               plerique
               ,
               Pars
               vestrum
               ,
               ipsos
            
             
             
               daemonas
               de
               semetipsis
               confiteri
               ,
               quoties
               à
               nobis
               torment
               is
               verborum
               ,
               &
               orationis
               incendiis
               de
               co●poribus
               exiguntur
               .
               Ipse
            
             
             
               Saturnus
               &
               Serapis
               ,
               et
               Iupiter
               ,
               et
               quiequid
               daemonum
               colitis
               ,
               victi
               dolore
               quod
               sunt
               eloquuntur
               ,
               nec
               utique
               in
               turpitudinem
               sui
               ,
               nonnullis
               praesertim
               vestrum
               assistentib●s
               ,
               mentiuntur
               .
               Ipsis
               testibus
               eos
               esse
               Daemonas
               ,
               de
               se
               verum
               confitentibus
               credite
               ;
               adjuratienim
               per
               Deum
               verum
               et
               solum
               ,
               inviti
               ,
               miseri
               corporibus
               inhorrescunt
               ;
               et
               vel
               exiliunt
               statim
               ,
               vel
               evanesount
               gradatim
               ,
               prout
               fides
               patientis
               adjuvat
               ,
               aut
               gratia
               curantis
               aspirat
               .
            
             Can
             we
             now
             think
             the
             Devil
             should
             not
             only
             forsake
             his
             Tyranny
             over
             the
             bodyes
             of
             men
             ,
             but
             let
             go
             so
             advantagious
             a
             pillar
             of
             his
             tyranny
             over
             the
             consciences
             of
             men
             in
             
               Idolatroius
               worship
            
             ,
             as
             the
             concealing
             himself
             was
             ,
             had
             he
             not
             been
             forced
             to
             it
             by
             a
             power
             far
             greater
             then
             his
             own
             ?
             So
             
               Cyprian
               ad
               Demetrianum
            
             ,
             appeals
             to
             him
             being
             the
             Proconsul
             of
             Africa
             ,
             about
             the
             same
             thing
             (
             who
             had
             written
             sharply
             against
             the
             Christians
             )
             for
             speaking
             of
             the
             Devils
             whom
             they
             worshipped
             in
             their
             
               Idols
               .
               O
               si
               audire
               eos
               velles
               et
            
             
             
               videre
               ,
               quando
               à
               nobis
               adjurantur
               et
               torquentur
               Spiritualibus
               flagris
               et
               verborum
               tormentis
               de
               obsessis
               corporibus
               ejiciuntur
               ,
               quando
               ejulantes
               et
               gementes
               voce
               humana
               ,
               et
               potestate
               divina
               flagella
               et
               verbera
               sentientes
               ,
               venturum
               judicium
               confitentur
               ;
               veni
               et
               cognosce
               vera
               esse
               quae
               dicimus
               :
            
             and
             a
             little
             after
             ,
             
               videbis
               sub
               manu
               nostra
               stare
               vinctos
               ,
               et
               tremere
               captivos
               ,
               quos
               tu
               suspicis
               et
               veneraris
               ut
               Dominos
               .
            
             Did
             ever
             any
             of
             the
             
               Heathen
               Magicians
            
             (
             of
             which
             there
             were
             good
             store
             )
             extort
             such
             things
             from
             the
             Devils
             as
             the
             Christians
             did
             meerly
             by
             their
             prayers
             ,
             and
             invocations
             of
             the
             name
             of
             God
             and
             Christ
             ?
             did
             they
             ever
             make
             them
             confess
             to
             be
             what
             they
             were
             ,
             not
             only
             in
             possessed
             bodyes
             but
             in
             their
             Temples
             too
             ?
             that
             was
             beyond
             the
             power
             of
             their
             
               Ephesian
               letters
            
             ,
             or
             any
             of
             their
             
               Magical
               incantations
            
             .
             Did
             the
             Devils
             ever
             dread
             so
             much
             the
             name
             of
             Socrates
             or
             Aristides
             as
             they
             did
             that
             of
             God
             and
             of
             Christ
             ?
             Of
             which
             Lactantius
             thus
             speaks
             ,
             
               Quo
               audito
            
             
             
               tremunt
               ,
               exclamant
               ,
               et
               urise
               verberarique
               testantur
               ,
               et
               interrogati
               qui
               sint
               ,
               quando
               venerint
               ,
               quando
               in
               hominem
               irrepserint
               ,
               confitentur
               sic
               extorti
               ,
               et
               excruciati
               virtate
               divininuminis
               exulant
               ;
               propter
               haec
               verbera
               et
               minas
               ,
               sanctos
               et
               justos
               viros
               semper
               oderunt
               .
            
             And
             even
             Apollo
             himself
             at
             the
             name
             of
             Christ
             trembled
             as
             much
             as
             ever
             the
             
               Pythian
               Prophetess
            
             did
             in
             her
             greatest
             furies
             ;
             so
             Prudentius
             tells
             us
             ,
             
               
               
                 Torquetur
                 Apollo
              
               
                 Nomine
                 percussus
                 Christi
                 ,
                 nec
                 fulmina
                 verbi
                 
              
               
                 Ferre
                 potest
                 ;
                 agitant
                 miserum
                 tot
                 verbera
                 linguae
                 ,
              
               
                 Quot
                 laudata
                 Dei
                 resonant
                 miracula
                 Christi
                 .
              
            
             To
             these
             we
             may
             add
             what
             Firmicus
             saith
             to
             the
             same
             purpose
             ,
             
               Ecce
               Daemon
               est
               quem
               colis
               ;
               cum
               Dei
               et
               Christi
               ejus
               nomen
               audierit
               ,
               contremiseit
               ,
               et
               ut
               interrogantibus
               nob
               is
               respondeat
            
             
             
               trepidantia
               verba
               ,
               vix
               se
               colligit
               ;
               adhaerens
               homini
               laceratur
               ,
               uritur
               ,
               vapulat
               ,
               et
               statim
               de
               commissis
               sceleribus
               confitetur
               .
            
             By
             which
             Testimonies
             it
             appears
             what
             power
             over
             Satan
             ,
             when
             he
             was
             in
             his
             Kingdom
             ,
             the
             Christians
             by
             the
             power
             of
             Christ
             had
             ;
             not
             as
             though
             the
             bare
             name
             of
             Christ
             had
             so
             great
             an
             efficacy
             in
             the
             ejection
             of
             Devils
             ,
             as
             Origen
             seem●
             to
             be
             of
             opinion
             (
             in
             a
             discourse
             about
             the
             efficacy
             of
             names
             ,
             unworthy
             of
             so
             great
             a
             Philosopher
             )
             but
             that
             God
             
             might
             manifest
             to
             the
             world
             the
             truth
             that
             was
             contained
             in
             that
             name
             ,
             he
             did
             give
             a
             power
             to
             such
             as
             made
             use
             of
             it
             ,
             of
             
               working
               miracles
            
             by
             it
             .
             And
             thence
             we
             read
             in
             Scripture
             ,
             that
             some
             who
             were
             not
             throughly
             Christians
             ,
             but
             yet
             professed
             the
             truth
             of
             the
             Gospel
             ,
             and
             that
             what
             they
             did
             was
             for
             the
             honour
             of
             
               Christ
               ,
               had
               a
               power
               of
               casting
               out
               Devils
               and
               doing
               many
               wonderful
               things
               through
               his
               name
               .
            
          
           
             By
             these
             and
             many
             other
             testimonies
             which
             might
             be
             
             produced
             out
             of
             the
             Primitive
             Church
             ,
             we
             finde
             an
             exact
             accomplishment
             of
             our
             Saviours
             promise
             to
             his
             Disciples
             when
             he
             took
             his
             leave
             of
             them
             :
             
               And
               these
               signs
               shall
               follow
            
             
             
               them
               that
               believe
               ,
               In
               my
               name
               shall
               they
               cast
               out
               Devils
               ,
            
             &c.
             
             This
             power
             then
             in
             the
             Primitive
             Church
             had
             a
             
               twofold
               argument
            
             in
             it
             ,
             both
             as
             it
             was
             a
             manifestation
             of
             the
             truth
             of
             the
             predictions
             of
             our
             Saviour
             ,
             and
             as
             it
             was
             an
             evidence
             of
             the
             
               Divine
               power
            
             of
             Christ
             ,
             when
             his
             name
             so
             long
             after
             his
             ascension
             had
             so
             great
             a
             command
             over
             all
             the
             
               infernal
               spirits
            
             ;
             and
             that
             so
             evidently
             that
             at
             that
             time
             when
             the
             Christians
             did
             as
             it
             were
             Tyrannize
             over
             Satan
             so
             in
             his
             own
             territories
             ,
             yet
             then
             the
             greatest
             of
             his
             Magicians
             had
             no
             power
             to
             hurt
             the
             bodyes
             of
             the
             Christians
             ,
             which
             is
             a
             thing
             Origen
             takes
             much
             notice
             of
             .
             For
             when
             Celsus
             saith
             from
             Diogenes
             
             Aegyptius
             that
             Magick
             could
             
               only
               hurt
               ignorant
               and
               wicked
               men
               ,
               and
               had
               no
               power
               over
               Philosophers
               ,
               Origen
            
             replies
             ,
             first
             ,
             that
             Philosophy
             was
             no
             such
             charm
             against
             the
             power
             of
             Magick
             ,
             as
             appears
             by
             Maeragenes
             who
             writ
             the
             story
             of
             
               Apollonius
               Tyaneus
            
             ,
             the
             famous
             Magician
             and
             Philosopher
             ,
             who
             therein
             mentions
             how
             Euphrates
             and
             an
             Epicurean
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               no
               vulgar
               Philosophers
            
             )
             were
             
               catched
               by
               the
               Magick
               of
               Apollonius
            
             (
             and
             although
             Philostratus
             disowns
             this
             History
             of
             Maeragenes
             as
             fabulous
             ,
             yet
             he
             that
             thinks
             Philostratus
             for
             that
             ,
             to
             be
             of
             any
             greater
             credit
             ,
             is
             much
             deceived
             ,
             of
             whom
             
               Lud.
               Vives
            
             gives
             this
             true
             character
             ,
             that
             he
             doth
             
               magna
               Homeri
               mendacia
               majoribus
               mendaciis
            
             
             
               corrigere
               ,
               mend
               one
               hole
               and
               make
               three
               )
            
             but
             saith
             Origen
             as
             to
             the
             Christians
             ,
             this
             is
             undoubtedly
             true
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             This
             ,
             saith
             he
             ,
             
               we
               are
               most
               certain
               of
               and
               have
               found
               it
               by
               experience
               true
               ,
               that
               those
               who
               according
               to
               the
               principles
               of
               Christianity
               do
               worship
               God
               over
               all
               ,
               through
               Iesus
               ,
               and
               do
               live
               according
               to
               the
               Gospel
               ,
               being
               constant
               in
               their
               solemn
               prayers
               night
               and
               day
               ,
               are
               not
               obnoxious
               to
               the
               power
               of
               any
               Magick
               or
               Devils
               whatsoever
               .
            
             Now
             then
             if
             the
             Devil
             who
             had
             then
             so
             much
             power
             over
             others
             ,
             had
             none
             upon
             the
             true
             followers
             of
             Christ
             ;
             and
             if
             in
             stead
             of
             that
             they
             had
             so
             great
             a
             
               commanding
               power
            
             over
             the
             Devil
             even
             in
             things
             which
             tended
             most
             to
             his
             disadvantage
             ,
             not
             only
             dislodging
             him
             out
             of
             bodies
             ,
             ●●t
             out
             of
             his
             
               Idolatrous
               Temples
            
             ;
             what
             can
             be
             more
             evident
             ,
             then
             that
             this
             power
             which
             was
             so
             efficacious
             for
             the
             overthrowing
             the
             Kingdom
             of
             Satan
             ,
             must
             needs
             be
             far
             greater
             then
             the
             power
             of
             Satan
             is
             ?
             For
             it
             is
             an
             undoubted
             Maxime
             in
             natural
             reason
             ,
             that
             
               whatever
               is
               put
               out
               of
               its
               former
               place
               by
               force
               and
               violence
               ,
               is
               extruded
               by
               something
               stronger
               then
               its
               self
            
             ;
             for
             if
             the
             force
             on
             either
             side
             were
             equal
             ,
             there
             could
             be
             no
             
               disposses
               sing
            
             of
             either
             ;
             if
             any
             thing
             then
             be
             cast
             out
             of
             its
             former
             
               possession
               unwillingly
            
             ,
             it
             is
             an
             undenyable
             proof
             there
             was
             some
             power
             greater
             then
             his
             who
             was
             dispossessed
             .
             Now
             we
             cannot
             conceive
             ,
             if
             there
             be
             such
             
               malignant
               spirits
            
             as
             by
             
             many
             undeniable
             proofs
             it
             is
             evident
             there
             are
             ,
             that
             they
             should
             willingly
             quit
             their
             possessions
             to
             such
             a
             doctrine
             which
             tends
             to
             the
             
               unavoydable
               ruine
            
             of
             their
             interest
             in
             the
             world
             ;
             if
             then
             the
             power
             of
             this
             doctrine
             hath
             overthrown
             the
             
               Devils
               Kingdom
            
             in
             the
             world
             ,
             whereever
             it
             hath
             been
             truly
             entertained
             ,
             it
             must
             necessarily
             follow
             ,
             that
             this
             power
             is
             far
             above
             the
             power
             of
             any
             
               damned
               spirits
            
             .
             Now
             what
             folly
             and
             madness
             was
             it
             in
             the
             Heathens
             to
             worship
             those
             for
             Gods
             ,
             which
             they
             could
             not
             but
             see
             ,
             if
             they
             would
             open
             their
             eyes
             ,
             were
             under
             so
             great
             slavery
             to
             a
             power
             above
             them
             ,
             which
             could
             make
             them
             confess
             what
             was
             most
             to
             their
             disadvantage
             in
             the
             presence
             of
             their
             great
             adorers
             ?
          
           
             Neither
             ought
             the
             many
             counterfeits
             and
             impostures
             which
             have
             been
             in
             the
             world
             in
             this
             kind
             since
             the
             establishment
             of
             
             
               Christian
               Religion
            
             (
             among
             the
             advancers
             of
             particular
             interests
             and
             designs
             )
             make
             us
             suspect
             the
             truth
             of
             those
             things
             which
             were
             done
             in
             the
             first
             Ages
             of
             the
             Church
             of
             Christ.
             For
             first
             it
             stands
             to
             the
             
               greatest
               reason
            
             ,
             that
             the
             strongest
             arguments
             for
             the
             truth
             of
             a
             Religion
             ought
             to
             be
             fetched
             from
             the
             ages
             of
             its
             first
             appearance
             in
             the
             world
             ;
             if
             then
             the
             evidence
             be
             undoubted
             as
             to
             those
             
               first
               times
            
             ,
             we
             ought
             to
             embrace
             our
             Religion
             as
             true
             ,
             whatever
             the
             impostures
             have
             been
             among
             those
             who
             have
             apparently
             
               gone
               aside
            
             from
             that
             purity
             and
             simplicity
             of
             the
             Gospel
             ,
             which
             had
             so
             great
             power
             .
             Then
             secondly
             ,
             if
             all
             that
             hath
             been
             done
             in
             this
             kind
             of
             
               ejecting
               Devils
            
             ,
             where
             Christianity
             is
             owned
             ,
             be
             acknowledged
             for
             impostures
             ;
             one
             of
             these
             
               two
               things
            
             must
             be
             supposed
             as
             the
             ground
             of
             it
             ;
             either
             that
             there
             was
             no
             such
             thing
             as
             a
             
               real
               possession
               by
               the
               Devil
            
             ,
             or
             else
             there
             was
             no
             such
             thing
             as
             a
             
               dispossessing
               him
            
             :
             If
             the
             first
             ,
             then
             hereby
             will
             be
             seen
             a
             confirmation
             of
             our
             
               former
               argument
            
             ,
             that
             where
             Christianity
             is
             owned
             ,
             by
             the
             power
             of
             that
             ,
             the
             Devil
             is
             more
             curbed
             and
             restrained
             ,
             then
             where
             it
             is
             not
             ,
             or
             else
             is
             much
             over-run
             with
             ignorance
             and
             superstition
             .
             Of
             the
             latter
             ,
             the
             ages
             of
             the
             
               Christian
               Church
            
             ,
             from
             the
             10.
             
             Century
             to
             the
             beginning
             of
             the
             16.
             current
             ,
             are
             a
             
               clear
               evidence
            
             :
             Of
             the
             first
             ,
             all
             those
             who
             have
             been
             conversant
             in
             the
             places
             where
             Paganism
             or
             
               gross
               Idolatry
            
             do
             yet
             reign
             ,
             will
             bring
             in
             their
             
               creditable
               testimonies
            
             ,
             how
             tyrannical
             the
             power
             of
             the
             Devil
             
             is
             yet
             among
             them
             .
             If
             it
             be
             not
             so
             then
             ,
             where
             careful
             endeavours
             have
             been
             used
             for
             retriving
             the
             
               ancient
               p●rity
            
             of
             
               Christian
               doctrine
            
             and
             worship
             ,
             we
             ought
             to
             impute
             it
             to
             the
             power
             of
             him
             who
             is
             stronger
             then
             Satan
             ,
             who
             whereever
             he
             comes
             to
             dwell
             ,
             doth
             dispossess
             him
             of
             his
             former
             habitations
             .
             If
             the
             second
             then
             be
             entertained
             as
             the
             ground
             of
             concluding
             all
             things
             as
             impostures
             ,
             which
             are
             accounted
             dispossessions
             of
             Satan
             ,
             viz.
             
               that
               he
               never
               is
               really
               dispossessed
               ,
            
             then
             it
             must
             either
             be
             said
             ,
             that
             where
             he
             is
             once
             seized
             ,
             there
             is
             no
             possibility
             of
             ejecting
             him
             ;
             which
             is
             to
             say
             ,
             that
             the
             Devil
             hath
             an
             
               absolute
               and
               infinite
               power
            
             ,
             and
             that
             there
             is
             no
             
               power
               greater
            
             then
             his
             ,
             which
             is
             to
             own
             him
             for
             God
             ;
             or
             else
             that
             God
             suffers
             him
             to
             tyrannize
             where
             and
             how
             he
             will
             ,
             which
             is
             contrary
             to
             
               divine
               providence
            
             ,
             and
             the
             
               care
               God
            
             takes
             of
             the
             world
             ,
             and
             of
             the
             good
             of
             mankind
             ;
             or
             else
             lastly
             ,
             that
             those
             persons
             who
             pretend
             to
             do
             it
             ,
             are
             not
             such
             persons
             who
             are
             armed
             so
             much
             with
             the
             power
             of
             Christ
             ,
             nor
             possessed
             with
             such
             a
             due
             spirit
             of
             the
             Gospel
             ,
             which
             hath
             command
             over
             these
             infernal
             spirits
             .
             And
             this
             in
             the
             cases
             pretended
             by
             the
             great
             Iuglers
             and
             Impostors
             of
             the
             
               Christian
               world
            
             ,
             the
             
               Popish
               Priests
            
             have
             been
             so
             notorious
             ,
             that
             none
             of
             their
             own
             party
             of
             any
             great
             faith
             or
             credit
             would
             stand
             to
             vouch
             them
             .
             And
             we
             have
             this
             
               impregnable
               argument
            
             against
             all
             such
             Impostures
             ,
             that
             the
             matters
             which
             they
             by
             such
             actions
             would
             give
             an
             evidence
             to
             ,
             being
             so
             
               vastly
               different
            
             from
             ,
             if
             not
             in
             some
             things
             diametrically
             opposite
             to
             the
             first
             delivery
             and
             design
             of
             the
             
               Christian
               faith
            
             ,
             it
             is
             inconsistent
             with
             the
             way
             used
             for
             the
             confirmation
             of
             
               Christian
               Religion
            
             in
             the
             
               first
               publishing
            
             of
             it
             ,
             to
             attest
             the
             truth
             of
             such
             things
             by
             any
             
               real
               miracles
            
             :
             For
             so
             it
             would
             invalidate
             the
             great
             force
             of
             the
             evidences
             of
             the
             truth
             of
             Christianity
             ,
             if
             the
             same
             argument
             should
             be
             used
             for
             the
             proving
             of
             that
             which
             in
             the
             judgement
             of
             any
             impartial
             person
             was
             not
             delivered
             ,
             when
             the
             truth
             of
             the
             doctri●e
             of
             Christ
             was
             confirmed
             by
             so
             many
             and
             
               uncontrouled
               miracles
            
             .
             But
             hereby
             we
             see
             what
             
               unconceivable
               prejudice
            
             hath
             been
             done
             to
             the
             
               true
               primitive
               doctrine
            
             of
             the
             Gospel
             ;
             and
             what
             stumbling-blocks
             have
             been
             laid
             in
             the
             way
             of
             
               considerative
               persons
            
             ,
             to
             keep
             them
             from
             embracing
             the
             truly
             
               Christian
               faith
            
             ,
             
             by
             those
             who
             would
             be
             thought
             the
             
               infallible
               directors
            
             of
             men
             in
             it
             ,
             by
             making
             use
             of
             the
             broad-seal
             of
             Heaven
             (
             set
             only
             to
             the
             truth
             of
             the
             Scriptures
             )
             to
             confirm
             their
             unwritten
             and
             
               superstitious
               ways
            
             of
             worship
             .
             For
             if
             I
             once
             see
             that
             which
             I
             looked
             on
             as
             an
             
               undoubted
               evidence
            
             of
             
               divine
               power
            
             ,
             brought
             to
             attest
             any
             thing
             directly
             contrary
             to
             
               divine
               revelation
            
             ;
             I
             must
             either
             conclude
             that
             God
             may
             contradict
             himself
             by
             sealing
             both
             parts
             of
             a
             contradiction
             ,
             which
             is
             both
             blasphemous
             and
             impossible
             ;
             or
             that
             that
             society
             of
             men
             which
             own
             such
             things
             ,
             is
             not
             at
             all
             tender
             of
             the
             honour
             of
             
               Christain
               doctrine
            
             ,
             but
             seeks
             to
             set
             up
             an
             interest
             contrary
             to
             it
             ,
             and
             matters
             not
             what
             disadvantage
             is
             done
             to
             the
             grounds
             of
             R●ligion
             by
             such
             
               unworthy
               pretences
            
             ;
             and
             which
             of
             these
             two
             is
             more
             rational
             and
             true
             ,
             let
             every
             ones
             conscience
             judge
             .
             And
             therefore
             it
             is
             much
             the
             interest
             of
             the
             Christian
             world
             to
             have
             all
             such
             frauds
             and
             impostures
             discovered
             ,
             which
             do
             so
             much
             disservice
             to
             the
             
               Christian
               faith
            
             ,
             and
             are
             such
             
               secret
               fomenters
            
             of
             Atheism
             and
             Infidelity
             .
             But
             how
             far
             that
             promise
             of
             our
             
               Saviour
               ,
               that
               they
               which
               believe
               in
               his
               name
               ,
               shall
               cast
               out
               Devils
               ,
               and
               do
               many
               miracles
               ,
            
             may
             extend
             
             even
             in
             these
             
               last
               ages
            
             of
             the
             world
             to
             such
             generous
             and
             
               primitive-spirited
               Christians
            
             ,
             who
             out
             of
             a
             great
             and
             
               deep
               sense
            
             of
             the
             truth
             of
             Christianity
             and
             tenderness
             to
             the
             souls
             of
             men
             ,
             should
             go
             among
             Heathens
             and
             Infidels
             to
             convert
             them
             only
             to
             Christ
             (
             and
             not
             to
             a
             secular
             interest
             ,
             under
             pretence
             of
             an
             
               infallible
               head
            
             )
             is
             not
             here
             a
             place
             fully
             to
             enquire
             .
             I
             confess
             I
             cannot
             see
             any
             reason
             why
             God
             may
             not
             yet
             for
             the
             conviction
             of
             Infidels
             ,
             employ
             such
             a
             power
             of
             miracles
             ,
             although
             there
             be
             not
             such
             necessity
             of
             it
             ,
             as
             there
             was
             in
             the
             first
             propagation
             of
             the
             Gospel
             ,
             there
             being
             some
             evidences
             of
             the
             power
             of
             Christianity
             now
             ,
             which
             were
             not
             so
             clear
             then
             (
             as
             the
             
               overthrowing
               the
               Kingdom
               of
               Satan
               in
               the
               world
               ,
               the
               prevailing
               of
               Christianity
               notwithstanding
               force
               used
               against
               it
               ;
               the
               recov●ry
               of
               it
               from
               amidst
               all
               the
               corruptions
               which
               were
               mixed
               with
               it
               ;
               the
               consent
               of
               those
               parties
               in
               the
               common
               foundations
               of
               Christianity
               ,
               which
               yet
               disagre●
               fro●
               each
               other
               with
               great
               bittern●ss
               of
               spirit
               )
            
             though
             I
             say
             it
             be
             not
             of
             that
             necessity
             now
             ,
             when
             the
             Scriptures
             are
             conv●yed
             to
             us
             in
             a
             
               certain
               uninterrupted
               manner
            
             ;
             yet
             God
             may
             
             please
             out
             of
             his
             
               abundant
               provision
            
             for
             the
             satisfaction
             of
             the
             minds
             of
             men
             ,
             concerning
             the
             truth
             of
             
               Christian
               doctrine
            
             ,
             to
             employ
             
               good
               men
            
             to
             do
             something
             which
             may
             manifest
             the
             power
             of
             Christ
             to
             be
             above
             the
             D●vils
             ,
             whom
             they
             worship
             .
             And
             therefore
             I
             should
             far
             sooner
             believe
             the
             relation
             of
             the
             miracles
             of
             Xaverius
             and
             his
             Brethren
             ,
             employed
             in
             the
             conversion
             of
             Infidels
             ,
             then
             Lipsius
             his
             
               Virgo
               Hallensis
            
             and
             Asprecollis
             ,
             could
             it
             but
             be
             made
             evident
             to
             me
             that
             the
             design
             of
             those
             persons
             had
             more
             of
             Christianity
             then
             Popery
             in
             it
             ;
             
               that
               is
            
             ,
             that
             they
             went
             more
             upon
             a
             design
             to
             bring
             the
             souls
             of
             the
             Infidels
             to
             heaven
             ,
             then
             to
             enlarge
             the
             authority
             and
             jurisdiction
             of
             the
             
               Roman
               Church
            
             .
          
           
             But
             whatever
             the
             truth
             of
             those
             miracles
             ,
             or
             the
             design
             of
             those
             persons
             were
             ,
             we
             have
             certain
             and
             
               undoubted
               evidence
            
             
             of
             the
             truth
             of
             those
             miracles
             ,
             whereby
             Christianity
             was
             first
             propagated
             ,
             and
             the
             Kingdom
             of
             Satan
             overthrown
             in
             the
             world
             ;
             Christ
             thereby
             making
             it
             appear
             that
             his
             power
             was
             greater
             then
             the
             
               Devils
               ,
               who
               had
               possession
               ,
               because
               he
               overcame
               him
               ,
               took
               from
               him
               all
               his
               armour
               wherein
               he
               trusted
               ,
            
             
             
               and
               divided
               his
               spoils
            
             ;
             i.
             e.
             disposs●ssed
             him
             of
             mens
             bodies
             ,
             and
             his
             
               Idolatrous
               Temples
               ,
               silenced
            
             his
             
               Oracles
               ,
               nonplust
            
             his
             Magicians
             ,
             and
             at
             last
             ,
             when
             Christianity
             had
             overcome
             by
             
               suffering
               ,
               wrested
            
             the
             
               worldly
               power
            
             and
             Empire
             out
             of
             the
             
               Devils
               hands
            
             ,
             and
             employed
             it
             against
             himself
             .
             Neither
             may
             we
             think
             ,
             
               because
               since
               that
               time
               the
               Devil
               hath
               got
               some
               ground
               in
               the
               world
               again
               by
               the
               large
               spread
               of
               Mahometism
               ,
               &
               the
               general
               corruptions
               in
               the
               Christian
               world
               ,
               that
               therefore
               the
               other
               was
               no
               argument
               of
               divine
               power
            
             ;
             because
             the
             truth
             of
             Christianity
             is
             not
             tyed
             to
             any
             particular
             
               places
               ;
               because
            
             such
             a
             
               falling
               away
            
             hath
             been
             foretold
             in
             Scripture
             ;
             and
             therefore
             the
             truth
             of
             them
             is
             proved
             by
             it
             ,
             and
             because
             God
             himself
             hath
             threatned
             that
             those
             who
             will
             not
             receive
             the
             truth
             in
             the
             love
             of
             it
             ,
             shall
             be
             
               given
               up
               to
               strong
               de'usions
            
             .
             Doth
             not
             this
             then
             in
             stead
             of
             abating
             the
             strength
             of
             the
             
               argument
               ,
               confirm
            
             it
             more
             ,
             and
             that
             nothing
             is
             fallen
             out
             in
             the
             
               Christian
               world
            
             ,
             but
             what
             was
             foretold
             by
             those
             whom
             God
             employed
             in
             the
             converting
             of
             it
             ?
             But
             we
             are
             neither
             without
             some
             fair
             hopes
             even
             from
             that
             
               divine
               revelation
            
             which
             was
             sealed
             by
             
               uncontrouled
               evidence
            
             ,
             that
             there
             may
             be
             yet
             a
             
             time
             to
             come
             when
             Christ
             will
             recover
             his
             Churches
             to
             their
             
               pristine
               purity
            
             and
             simplicity
             ;
             but
             withall
             I
             think
             we
             are
             not
             to
             measure
             the
             
               future
               felicity
            
             of
             the
             Church
             by
             outward
             splendor
             and
             greatness
             (
             which
             too
             many
             so
             strongly
             fancy
             )
             but
             by
             a
             recovery
             of
             that
             true
             spirit
             of
             Christianity
             which
             breathed
             in
             the
             
               first
               ages
            
             of
             the
             Church
             ,
             whatever
             the
             outward
             condition
             of
             the
             Church
             may
             be
             :
             For
             if
             
               worldly
               greatness
            
             ,
             and
             ease
             ,
             and
             riches
             ,
             were
             the
             first
             impairers
             of
             the
             purity
             of
             
               Christian
               Religion
            
             ,
             it
             is
             hard
             to
             conceive
             how
             the
             restoring
             of
             the
             Church
             of
             Christ
             to
             its
             true
             glory
             ,
             can
             be
             by
             the
             advancing
             of
             that
             ,
             which
             gives
             so
             great
             an
             occasion
             to
             pride
             and
             sensuality
             ,
             which
             are
             so
             contrary
             to
             the
             design
             of
             
               Christian
               Religion
            
             ;
             unless
             we
             suppose
             men
             free
             from
             those
             corruptions
             ,
             which
             continual
             experience
             still
             tells
             the
             world
             the
             Rulers
             as
             well
             as
             members
             of
             the
             
               Christian
               society
            
             are
             subject
             to
             .
             Neither
             may
             that
             be
             wonderd
             at
             ,
             when
             such
             uneveness
             of
             parts
             is
             now
             discovered
             in
             the
             
               great
               Luminaries
            
             of
             the
             world
             ,
             and
             the
             Sun
             himself
             is
             found
             to
             have
             his
             
               maculae
               ,
               as
               though
               the
               Sun
               had
               a
               purple
               feaver
               ,
            
             or
             as
             Kiroher
             expresseth
             it
             ,
             
               Ipse
               Phoebus
               ,
               qui
               rerum
               omnium
               in
               universo
               naturae
               Theatro
               aspectabilium
               longè
               pulcherrimus
               omnium
               opinione
            
             
             
               est
               habitus
               ,
               hoc
               seculo
               tandem
               fumosa
               facie
               ,
               ac
               infecto
               vultu
               maculis
               prodiit
               ;
               diceres
               eum
               variolis
               laborare
               senescentem
               :
            
             I
             speak
             not
             this
             as
             though
             an
             outward
             
               flourishing
               condition
            
             of
             the
             Church
             were
             inconsistent
             with
             its
             purity
             ;
             for
             then
             the
             way
             to
             refine
             it
             ,
             were
             to
             throw
             it
             into
             the
             flames
             of
             persecution
             ;
             but
             that
             the
             advancement
             of
             the
             
               flourishing
               condition
            
             of
             the
             Church
             ,
             is
             not
             meerly
             by
             outward
             pomp
             and
             grandeur
             ,
             and
             that
             the
             purity
             of
             the
             Church
             is
             not
             inconsistent
             with
             a
             state
             of
             
               outward
               difficulties
            
             ,
             which
             the
             experience
             o●
             the
             Primitive
             Church
             gives
             an
             
               irrefragable
               demonstration
            
             of
             .
             Thus
             much
             may
             serve
             to
             shew
             the
             necessity
             of
             a
             power
             of
             miracles
             ,
             conjoyned
             with
             the
             
               Christian
               Doctrine
            
             ,
             to
             manifest
             the
             truth
             of
             it
             by
             overthrowing
             the
             Kingdom
             of
             that
             great
             Antichrist
             the
             Devil
             ,
             who
             had
             usurped
             so
             much
             Tyranny
             over
             the
             world
             .
          
           
             The
             last
             reason
             why
             a
             power
             of
             miracles
             was
             so
             necessary
             
             for
             confirming
             the
             truth
             of
             the
             Gospel
             ,
             is
             ,
             
               because
               the
               Gospel
               was
               to
               be
               propagated
               over
               the
               world
               without
               any
               other
               rational
            
             
             
               evidence
               then
               was
               contained
               in
               the
               miracles
               wrought
               for
               the
               confirmation
            
             of
             it
             .
             Now
             the
             admirable
             success
             which
             this
             doctrine
             found
             in
             the
             world
             ,
             considering
             all
             the
             circumstances
             of
             it
             ,
             doth
             make
             it
             clear
             what
             certainty
             there
             was
             that
             the
             miracles
             which
             were
             wrought
             were
             true
             ,
             and
             they
             were
             
               certain
               evidences
            
             that
             the
             doctrine
             attested
             by
             them
             was
             from
             God.
             Now
             this
             will
             appear
             from
             these
             two
             things
             .
          
           
             
               That
               no
               rational
               account
               can
               be
               given
               why
               the
               Apostles
               should
               undertake
               to
               publish
               such
               a
               doctrine
               ,
               unless
               they
               had
            
             
             
               been
               undoubtedly
               certain
               that
               the
               Doctrine
               was
               true
               ,
               and
               they
               had
               sufficient
               evidence
               to
               perswade
               others
               to
               beleeve
               it
               .
            
          
           
             
               That
               no
               satisfactory
               account
               can
               be
               given
               ,
               considering
               the
               nature
               of
               the
               doctrine
               of
               Christ
               ,
               and
               the
               manner
               of
               its
               propagation
               ,
               why
               it
               should
               meet
               with
               so
               great
               acceptance
               in
               the
               world
               ,
               had
               there
               not
               been
               such
               convincing
               evidence
               as
               might
               fully
               perswade
               men
               of
               the
               truth
               of
               it
               .
            
          
           
             I
             begin
             with
             the
             
               first
               ,
               from
               the
               publishers
               of
               this
               doctrine
            
             
             
               in
               the
               world
            
             :
             All
             that
             I
             here
             require
             by
             way
             of
             a
             Postulatum
             or
             supposition
             ,
             are
             onlythese
             two
             things
             ,
             which
             no
             man
             right
             in
             his
             wits
             I
             suppose
             will
             deny
             :
             1.
             
             
               That
               men
               are
               so
               far
               rational
               agents
               ,
               that
               they
               will
               not
               set
               upon
               any
               work
               of
               moment
               and
               difficulty
               ,
               without
               sufficient
               grounds
               inducing
               them
               to
               it
            
             ;
             and
             by
             so
             much
             the
             greater
             the
             work
             is
             ,
             the
             more
             sure
             and
             stedfast
             had
             the
             grounds
             need
             to
             be
             which
             they
             proceed
             upon
             .
             2.
             
             
               That
               the
               Apostles
               or
               first
               Publishers
               of
               the
               Christian
               doctrine
               were
               not
               men
               distracted
               ,
               or
               bereft
               of
               their
               wits
               ,
               but
               acted
               by
               principles
               of
               common
               sense
               ,
               reason
               ,
               and
               understanding
               ,
               as
               other
               men
               in
               the
               world
               do
               :
            
             Which
             if
             any
             one
             should
             be
             so
             far
             beside
             his
             wits
             as
             to
             question
             ,
             if
             he
             have
             but
             patience
             and
             understanding
             enough
             to
             read
             and
             consider
             those
             admirable
             writings
             of
             theirs
             which
             are
             conveyed
             to
             us
             by
             as
             
               certain
               uninterrupted
            
             a
             Tradition
             as
             any
             thing
             in
             the
             world
             hath
             been
             ;
             and
             by
             that
             time
             he
             will
             see
             cause
             to
             alter
             his
             judgement
             ,
             and
             to
             say
             that
             
               they
               are
               not
               mad
               ,
               but
               speak
               the
               words
               of
               the
               greatest
               truth
               and
               soberness
               .
            
             These
             things
             supposed
             ,
             I
             now
             proceed
             to
             the
             proving
             of
             the
             thing
             in
             hand
             ,
             which
             will
             be
             done
             by
             these
             three
             things
             :
             First
             ,
             
               That
               the
               Apostles
               could
               not
               but
               know
               how
               h●zardous
               an
               employment
               the
               preaching
               of
               the
               Gospel
               would
               be
               to
            
             
             them
             .
             Secondly
             ,
             
               that
               no
               motive
               can
               be
               conceived
               sufficient
               for
               them
               to
               undertake
               such
               an
               employment
               ,
               but
               the
               infallible
               truth
               of
               the
               doctrine
               which
               they
               preached
               .
            
             Thirdly
             ,
             
               that
               the
               greatest
               assurance
               they
               had
               themselves
               of
               the
               truth
               of
               their
               Doctrine
               ,
               was
               by
               being
               eye-witnesses
               of
               the
               miracles
               of
               Christ.
               
            
          
           
             First
             ,
             
               That
               the
               Apostles
               could
               not
               but
               understand
               the
               hazard
               of
               their
               employment
               ,
               notwithstanding
               which
               they
               cheerfully
               undertook
               it
               .
            
             That
             men
             armed
             with
             no
             
               external
               power
            
             ,
             nor
             cried
             up
             for
             their
             wit
             and
             learning
             ,
             and
             carrying
             a
             doctrine
             with
             them
             so
             contra●y
             to
             the
             
               general
               inclinations
            
             of
             the
             world
             ,
             having
             nothing
             in
             it
             to
             recommend
             it
             to
             mankind
             but
             the
             Truth
             of
             it
             ,
             should
             go
             about
             to
             perswade
             the
             world
             to
             part
             with
             the
             Religion
             they
             owned
             ,
             and
             was
             setled
             by
             their
             laws
             ,
             and
             to
             embrace
             such
             a
             religion
             as
             called
             them
             off
             from
             all
             the
             things
             they
             loved
             in
             this
             world
             ,
             and
             to
             prepare
             themselves
             by
             
               mortification
               &
               self-denial
            
             for
             another
             world
             ,
             is
             a
             thing
             to
             humane
             reason
             incredible
             ,
             unless
             we
             suppose
             them
             acted
             by
             a
             
               higher
               spirit
            
             then
             mankind
             is
             ordinarily
             acted
             by
             .
             For
             what
             is
             there
             so
             desirable
             in
             
               continual
               reproaches
               &
               contumelies
            
             ?
             what
             delight
             is
             there
             in
             racks
             and
             prisons
             ?
             what
             agreeableness
             in
             flames
             and
             martyrdoms
             to
             make
             men
             undergo
             some
             ,
             nay
             all
             of
             these
             rather
             then
             disown
             that
             doctrine
             which
             they
             came
             to
             publish
             ?
             Yet
             these
             did
             the
             Apostles
             cheerfully
             undergo
             in
             order
             to
             the
             conversion
             of
             the
             world
             ,
             to
             the
             truth
             of
             that
             doctrine
             which
             they
             delivered
             to
             it
             .
             And
             not
             only
             so
             ,
             but
             though
             they
             did
             foresee
             them
             ,
             they
             were
             not
             discouraged
             from
             this
             undertaking
             by
             it
             .
             I
             confess
             ,
             when
             men
             are
             upon
             hopes
             of
             profit
             and
             interest
             in
             the
             world
             ,
             engaged
             upon
             a
             design
             which
             they
             promise
             themselves
             impunity
             in
             ,
             having
             power
             on
             their
             side
             ,
             though
             afterwards
             things
             should
             fall
             out
             contrary
             to
             their
             expectation
             ,
             such
             persons
             may
             die
             in
             such
             a
             cause
             ,
             because
             they
             must
             ,
             and
             some
             may
             carry
             it
             out
             with
             more
             resolution
             ,
             partly
             through
             an
             
               innate
               fortitude
            
             of
             spirit
             ,
             heightened
             with
             the
             advantages
             of
             Religion
             ,
             or
             an
             
               Enthusiastick
               temper
            
             .
             But
             it
             is
             hard
             to
             conceive
             that
             such
             persons
             would
             have
             undertaken
             so
             hazardous
             an
             employment
             ,
             if
             beforehand
             they
             had
             foreseen
             what
             they
             must
             have
             undergone
             for
             it
             .
             But
             now
             the
             Apostles
             did
             foreknow
             that
             bonds
             and
             imprisonment
             ,
             nay
             death
             its
             self
             must
             be
             undergone
             in
             a
             violent
             
             manner
             ,
             for
             the
             sake
             of
             the
             doctrine
             which
             they
             preached
             ;
             yet
             not
             withstanding
             all
             this
             ,
             they
             go
             boldly
             and
             with
             resolution
             on
             with
             their
             work
             ,
             and
             give
             not
             over
             because
             of
             any
             hardships
             and
             persecutions
             they
             met
             withall
             .
             One
             of
             the
             chiesest
             of
             them
             ,
             S.
             Peter
             ,
             and
             as
             forward
             as
             any
             in
             Preaching
             the
             Gospel
             ,
             had
             the
             very
             manner
             of
             his
             death
             foretold
             him
             by
             Christ
             himself
             ,
             
             before
             his
             Ascension
             ;
             yet
             soon
             after
             we
             find
             him
             preaching
             Christ
             in
             the
             midst
             of
             those
             who
             had
             crucified
             him
             ,
             and
             telling
             them
             to
             their
             faces
             the
             greatness
             of
             their
             sin
             in
             it
             ,
             and
             appealing
             to
             the
             miracles
             which
             Christ
             had
             done
             among
             them
             ,
             and
             
               bidding
               them
               repent
               and
               believe
               in
               him
               whom
               they
               had
               crucified
               ,
               if
               ever
               they
               would
               be
               saved
               :
            
             And
             this
             he
             did
             ,
             
             not
             only
             among
             the
             people
             who
             gave
             their
             consent
             to
             the
             crucifying
             of
             Christ
             ,
             but
             soon
             after
             ,
             being
             convented●ogether
             ●ogether
             with
             Iohn
             ,
             before
             the
             Court
             of
             Sanbedrin
             (
             probably
             the
             very
             same
             which
             not
             long
             before
             had
             sentenced
             Christ
             to
             death
             )
             for
             a
             miracle
             wrought
             by
             them
             ,
             with
             what
             
               incredible
               boldness
            
             doth
             he
             to
             their
             faces
             tell
             them
             of
             their
             murdering
             
             Christ
             ;
             and
             withall
             ,
             that
             there
             was
             no
             other
             way
             to
             salvation
             but
             by
             him
             whom
             they
             had
             crucified
             !
             
               Be
               it
               known
               unto
               you
               all
            
             (
             saith
             Peter
             to
             the
             
               Sanhedrin
               )
               and
               to
               all
               the
               people
               of
               Israel
               ,
               that
               by
               the
               name
               of
               Iesus
               Christ
               whom
               ye
               have
               crucified
               ,
               whom
               God
               raised
               from
               the
               dead
               ,
               even
               by
               him
               doth
               this
               man
               stand
               here
               before
               you
               whole
               .
               Neither
               is
               there
               salvation
               in
               any
               other
               :
               for
               there
               is
               none
               other
               name
               under
               heaven
               given
               among
               men
               whereby
               we
               must
               be
               saved
               .
            
             What
             an
             heroickfreedom
             of
             spirit
             appears
             in
             these
             words
             !
             what
             magnanimity
             and
             courage
             was
             there
             now
             in
             that
             person
             ,
             who
             durst
             in
             the
             face
             of
             this
             Court
             tell
             them
             of
             their
             murder
             ,
             and
             that
             there
             was
             no
             salvation
             but
             by
             him
             whom
             they
             had
             crucified
             !
             Well
             might
             they
             wonder
             at
             the
             boldness
             of
             the
             men
             ,
             who
             feared
             not
             the
             same
             death
             which
             they
             had
             so
             lately
             brought
             their
             Lord
             and
             Master
             to
             .
          
           
             Neither
             was
             this
             singly
             the
             case
             of
             Peter
             and
             Iohn
             ,
             but
             all
             
             the
             rest
             of
             the
             Apostles
             undertook
             their
             work
             with
             the
             same
             resolution
             and
             preparation
             of
             Spirit
             to
             under
             go
             the
             greatest
             hardship
             in
             the
             world
             sor
             the
             sake
             of
             the
             truths
             they
             Preached
             .
             And
             accordingly
             as
             far
             as
             
               Ecclesiastical
               history
            
             can
             ascertain
             us
             of
             it
             ,
             they
             did
             all
             but
             Iohn
             (
             and
             that
             to
             make
             good
             
             
             the
             prediction
             of
             Christ
             )
             suffer
             
               violent
               deaths
            
             by
             the
             hands
             of
             those
             who
             persecuted
             them
             meerly
             for
             their
             doctrine
             .
             And
             which
             is
             most
             observable
             ,
             when
             Christ
             designed
             them
             first
             of
             all
             for
             this
             work
             ,
             he
             told
             them
             before
             hand
             of
             
               reproaches
               ,
               persecutions
               ,
               all
               manner
               of
               hardships
               ,
            
             nay
             of
             death
             its
             self
             which
             they
             must
             undergo
             for
             his
             sake
             .
             All
             that
             he
             gave
             them
             
             by
             way
             of
             encouragement
             ,
             was
             ,
             that
             they
             could
             only
             
               kill
               the
               body
            
             and
             not
             the
             soul
             ,
             and
             therefore
             
               that
               they
               should
               fear
               him
               only
               who
               could
               destroy
               both
               body
               and
               soul
               in
               hell
            
             ;
             all
             the
             support
             they
             had
             ,
             was
             ,
             an
             expectation
             in
             another
             world
             ,
             and
             that
             animated
             them
             to
             go
             through
             all
             the
             hardships
             of
             this
             .
             Where
             do
             we
             ever
             read
             of
             any
             such
             boldness
             and
             courage
             in
             the
             most
             knowing
             Philos●phers
             of
             the
             Heathens
             ?
             with
             what
             saintness
             and
             misgiving
             of
             mind
             doth
             Socrates
             speak
             in
             his
             famous
             discourse
             suppo●ed
             to
             be
             made
             by
             him
             before
             his
             death
             ?
             how
             
             uncertainly
             doth
             he
             speak
             of
             a
             state
             of
             immortality
             ?
             and
             yet
             in
             all
             
               probability
               Plato
            
             set
             it
             forth
             with
             all
             
               advantages
               imaginable
            
             .
             Where
             do
             we
             finde
             that
             ever
             any
             of
             the
             great
             friends
             of
             Socrates
             ,
             who
             were
             present
             at
             his
             death
             ,
             as
             
               Phaedo
               ,
               Cebes
               ,
               Crito
            
             ,
             and
             Simmias
             ,
             durst
             enter
             the
             Areopagus
             ,
             and
             condemn
             them
             there
             for
             the
             murther
             of
             Socrates
             ,
             though
             this
             would
             be
             far
             short
             of
             what
             the
             Apostles
             did
             ?
             why
             were
             they
             not
             so
             charitable
             as
             to
             inform
             the
             world
             better
             of
             those
             grand
             truths
             of
             the
             being
             of
             God
             and
             immortality
             of
             souls
             ,
             if
             at
             least
             they
             were
             fully
             convinced
             of
             them
             themselves
             ?
             Why
             did
             not
             Plato
             at
             least
             speak
             out
             ,
             and
             tell
             the
             world
             the
             truth
             ,
             and
             not
             disguise
             his
             ●iscourses
             under
             feigned
             names
             ,
             the
             better
             to
             avoid
             accusation
             and
             the
             fate
             of
             Socrates
             ?
             how
             doth
             he
             mince
             his
             
               excellent
               matter
            
             ,
             and
             playes
             as
             it
             were
             at
             Bo-peep
             with
             his
             readers
             ,
             sometimes
             appearing
             and
             then
             pulling
             in
             his
             horns
             again
             ?
             It
             may
             not
             be
             an
             improbable
             conjecture
             that
             the
             death
             of
             Socrates
             was
             the
             foundation
             of
             the
             Academy
             ;
             I
             mean
             of
             that
             cautelous
             doctrine
             of
             
               withholding
               assent
            
             ,
             and
             being
             both
             pro
             and
             
               con
               ,
               sometimes
            
             of
             this
             side
             ,
             and
             sometimes
             of
             that
             :
             for
             Socrates
             his
             death
             had
             made
             all
             his
             friends
             very
             fearful
             of
             being
             too
             dogmatical
             .
             And
             Plato
             himself
             had
             too
             much
             riches
             and
             withall
             too
             much
             of
             a
             Courtier
             in
             him
             to
             hazard
             the
             
               dear
               prison
            
             of
             his
             soul
             ,
             viz.
             
               his
               body
            
             ,
             meerly
             for
             an
             
               aethereall
               vehicle
            
             .
             He
             had
             rather
             let
             his
             
             
               soul
               flutter
               up
            
             and
             down
             in
             a
             
               terrestrial
               matter
            
             ,
             or
             the
             cage
             it
             was
             
               p●nt
               up
            
             in
             ,
             then
             hazard
             too
             violent
             an
             opening
             of
             it
             by
             the
             hands
             of
             the
             Areopagus
             .
             And
             the
             great
             
               Roman
               Orator
            
             among
             the
             rest
             of
             
               Plato's
               sentiments
            
             had
             learnt
             this
             too
             ;
             for
             although
             in
             his
             discourses
             he
             hath
             many
             times
             sufficiently
             laid
             open
             the
             folly
             of
             the
             
               Heathen
               worship
            
             and
             Theology
             ,
             yet
             he
             knows
             how
             to
             bring
             himself
             off
             safe
             enough
             with
             the
             people
             ;
             and
             will
             be
             sure
             to
             be
             dogmatical
             only
             in
             this
             ,
             
               that
               nothing
               is
               to
               be
               innovated
               in
               the
               religion
               of
               a
               Common-wealth
               ,
            
             and
             that
             the
             
               customs
               of
               our
               Ancestors
               are
               inviolably
               to
               be
               observed
               .
            
             Which
             principles
             had
             they
             been
             true
             as
             they
             were
             safe
             for
             the
             persons
             who
             spake
             them
             ,
             the
             
               Christian
               religion
            
             had
             never
             gained
             any
             entertainment
             in
             the
             world
             ;
             for
             where
             ever
             it
             came
             ,
             it
             met
             with
             this
             
               potent
               prejudice
            
             that
             it
             was
             looked
             on
             as
             an
             innovation
             ,
             and
             therefore
             was
             shrewdly
             suspected
             by
             the
             Governours
             of
             Common-wealths
             ,
             and
             the
             Preachers
             of
             it
             punished
             as
             
               factious
               and
               seditious
               persons
            
             ;
             which
             was
             all
             the
             pretext
             the
             wise
             Politicians
             of
             the
             world
             had
             for
             their
             cruel
             and
             
               inhumane
               persecutions
            
             of
             such
             multitudes
             of
             
               peaceable
               and
               innocent
               Christians
            
             .
             Now
             when
             these
             things
             were
             foretold
             by
             the
             Apostles
             themselves
             before
             their
             
               going
               abroad
            
             so
             plainly
             ,
             that
             with
             the
             same
             saith
             they
             did
             believe
             the
             doctrine
             they
             Preached
             to
             be
             true
             ,
             they
             must
             believe
             that
             all
             these
             things
             should
             come
             to
             pass
             ,
             what
             courage
             and
             magnanimity
             of
             spirit
             was
             it
             in
             them
             thus
             to
             
               encounter
               dangers
            
             and
             as
             it
             were
             court
             the
             slames
             ?
             Nay
             and
             before
             the
             time
             was
             come
             that
             they
             must
             dye
             ,
             to
             seal
             the
             truth
             of
             their
             doctrine
             ,
             their
             whole
             life
             was
             a
             
               continual
               peregrination
            
             ,
             wherein
             they
             were
             as
             so
             many
             Iobs
             in
             
               pilgrimage
               ,
               encounterd
            
             with
             perills
             and
             
               dangers
               on
               every
               side
            
             ;
             of
             which
             one
             of
             the
             most
             painful
             and
             succesful
             ,
             S.
             Paul
             hath
             given
             in
             such
             a
             large
             inventory
             of
             his
             perils
             ,
             that
             the
             very
             reading
             of
             them
             were
             
             enough
             to
             undo
             a
             poor
             
               Epicurean
               Philosopher
            
             ,
             and
             at
             once
             to
             spoil
             him
             of
             the
             
               two
               pillars
            
             of
             his
             happiness
             ,
             the
             quietness
             of
             his
             mind
             and
             ease
             of
             his
             body
             .
             Thus
             we
             see
             what
             a
             hazardous
             imployment
             that
             was
             which
             the
             Apostles
             went
             upon
             ,
             and
             that
             it
             was
             such
             as
             they
             very
             well
             understood
             the
             di●●iculty
             of
             before
             they
             set
             upon
             it
             .
          
           
             Secondly
             ,
             
               We
               cannot
               find
               out
               any
               rational
               motive
               which
            
             
             
             
               could
               carry
               them
               through
               so
               hazardous
               an
               employment
               ,
               but
               the
               full
               convictions
               of
               their
               minds
               of
               the
               undoubted
               truth
               and
               certainty
               of
               the
               doctrine
               which
               they
               delivered
               .
            
             We
             find
             before
             that
             no
             vulgar
             motives
             in
             the
             world
             could
             carry
             them
             upon
             that
             design
             which
             they
             went
             upon
             ;
             Could
             they
             be
             led
             by
             ambition
             and
             
               vain
               glory
            
             who
             met
             with
             such
             reproaches
             where
             ever
             they
             went
             ;
             and
             not
             only
             persecutions
             of
             the
             tongue
             ,
             but
             the
             sharper
             ones
             of
             the
             hands
             too
             ?
             we
             never
             read
             of
             any
             but
             the
             
               Primitive
               Christians
            
             who
             were
             ambitious
             of
             being
             Martyrs
             ,
             and
             thought
             long
             till
             they
             were
             in
             the
             flames
             :
             which
             made
             
               Arrius
               Antoninus
            
             being
             Proconsul
             of
             Asia
             when
             Christians
             in
             multitudes
             beset
             his
             tribunal
             and
             thronged
             in
             to
             be
             condemned
             ,
             say
             to
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               O
               miserable
               people
               ,
               had
               not
               ye
               wayes
               enough
               to
            
             
             
               end
               your
               lives
               at
               h●me
               ,
               but
               ye
               must
               croud
               for
               an
               execution
               !
            
             This
             was
             a
             higher
             ambition
             by
             far
             then
             any
             of
             those
             
               mancipia
               gloriae
            
             ,
             those
             Chamaeleons
             that
             lived
             on
             the
             breath
             of
             applause
             ,
             the
             
               Heathen
               Philosophers
            
             ever
             reached
             to
             ,
             who
             were
             as
             Tertullian
             expresseth
             it
             ,
             
               homines
               gloriae
               &
               eloquentiae
               solius
               libidinosi
               ,
               unsatiable
               thirsters
               after
               the
               honour
               and
               eloquence
               of
            
             
             
               the
               world
            
             ;
             but
             the
             Spirit
             of
             a
             Christian
             did
             soare
             too
             high
             to
             quarry
             on
             so
             mean
             a
             pr●y
             .
             When
             the
             more
             
               sober
               heathens
            
             had
             taken
             a
             
               stricter
               notice
            
             of
             the
             carriages
             and
             lives
             of
             the
             Preachers
             of
             the
             Gospel
             and
             all
             their
             genuine
             followers
             ,
             they
             instead
             of
             the
             common
             and
             
               rude
               name
            
             of
             
               impostors
               ,
               gave
            
             them
             a
             more
             civil
             title
             of
             Philosophers
             ,
             and
             looked
             upon
             their
             doctrine
             as
             a
             sublimer
             kind
             of
             
               Philosophy
               ,
               non
               utique
               divinum
               negotium
               existimant
               sed
               mag
               is
               Philosophiae
               genus
               ,
            
             as
             Tertullian
             
             tells
             us
             ,
             because
             the
             Philosophers
             pretended
             so
             much
             to
             
               moral
               vertues
            
             which
             they
             saw
             the
             Christians
             so
             excellent
             in
             ;
             but
             as
             Tertullian
             there
             
               replies
               ,
               nomen
               hoc
               Philosophorum
               Daemonia
               non
               fugat
               ,
               The
               Devil
               was
               never
               afraid
               of
               a
               Philosophers
               beard
               ,
            
             nor
             were
             
               diseases
               cured
            
             by
             the
             touch
             of
             a
             
               Philosophick
               pallium
            
             .
             There
             was
             something
             more
             Divine
             in
             Christians
             then
             in
             the
             
               grave
               Philosophers
            
             ;
             and
             that
             not
             only
             in
             reference
             to
             their
             lives
             ,
             and
             the
             
               Divine
               power
            
             which
             was
             seen
             in
             them
             ,
             but
             in
             reference
             to
             the
             truth
             and
             certainty
             of
             their
             doctrine
             ,
             it
             being
             a
             true
             character
             given
             of
             both
             ,
             by
             that
             same
             excellent
             writer
             in
             behalf
             of
             the
             Christians
             of
             his
             time
             :
             
             
               Veritatem
               Philosophi
               quidem
               aff●ctant
               ,
               possident
               autem
               Christiani
               ;
               what
               the
               Philosophers
               desired
               only
               ,
               the
               Christians
               enjoy
               ,
            
             
             which
             was
             Truth
             :
             and
             as
             he
             elsewhere
             more
             fully
             speaks
             ,
             
               mimicè
               Philosophi
               affectant
               veritatem
               ,
               &
               affectando
               corrum
               .
               punt
               ,
               ut
               qui
               gloriam
               captant
               ;
               Christianieam
               necessariò
               appetunt
            
             
             
               &
               integri
               praestant
               ,
               ut
               qui
               saluti
               suae
               curant
               .
               Truth
               is
               the
               Philosophers
               mistress
               which
               by
               courting
               he
               vitiates
               and
               corrupts
               ,
               looking
               at
               nothing
               but
               his
               own
               glory
               :
               but
               truth
               is
               the
               Christians
               Matron
               whose
               directions
               he
               observes
               and
               follows
               ,
               because
               he
               regards
               no
               glory
               but
               that
               to
               come
               .
            
             And
             to
             let
             them
             further
             see
             what
             a
             difference
             there
             was
             between
             a
             Christian
             and
             a
             Philosopher
             ,
             he
             concludes
             that
             discourse
             with
             these
             words
             ,
             
               Quid
               adeo
               simile
               Philosophus
               &
               Christianus
               ?
               Graeciae
               Discipulus
               et
               coeli
               ?
               famae
               negotiator
               et
               vitae
               ?
               verborum
               et
               factorum
               operator
               ?
               rerum
               aedificator
               et
               destructor
               ?
               amicus
               et
               inimicus
               erroris
               ?
               veritatis
               interpolator
               et
               integrator
               ?
               furator
               ejus
               et
               custos
               ?
               As
               much
               distance
            
             (
             saith
             he
             )
             
               as
               there
               is
               between
               Greece
               and
               Heaven
               ,
               between
               applause
               and
               eternal
               glory
               ,
               between
               words
               and
               things
               ,
               between
               building
               and
               destroying
               ,
               between
               truth
               and
               error
               ,
               between
               a
               plagiary
               and
               corrupter
               of
               truth
               ,
               and
               a
               preserver
               and
               advancer
               of
               it
               ;
               so
               much
               is
               there
               between
               a
               Philosopher
               and
               a
               Christian.
            
             The
             Heathens
             might
             suspect
             indeed
             some
             kind
             of
             affinity
             between
             the
             first
             Preachers
             of
             the
             Gospel
             and
             the
             antient
             Sophists
             of
             Greece
             ,
             because
             of
             their
             frequent
             going
             from
             place
             to
             place
             ,
             and
             pretending
             a
             kind
             of
             Enthusiasm
             as
             they
             did
             :
             but
             as
             much
             difference
             as
             there
             is
             between
             a
             
               Knight
               Errant
            
             and
             Hercules
             ,
             between
             a
             Mountebank
             and
             Hippocrates
             ,
             that
             and
             much
             greater
             there
             is
             between
             a
             
               Greek
               Sophist
            
             and
             an
             
               Apostle
               .
               Socrates
            
             in
             Plato's
             Euthydemus
             hath
             excellently
             discovered
             the
             vanity
             and
             futility
             of
             those
             persons
             under
             the
             persons
             of
             Euthydemus
             and
             Dionysodorus
             ,
             and
             so
             likewise
             in
             his
             Protagoras
             ;
             their
             intent
             was
             only
             like
             the
             retiaries
             in
             the
             
               Roman
               Spectacles
            
             to
             catch
             their
             adversaries
             in
             a
             net
             ;
             to
             intangle
             them
             with
             some
             
               captious
               question
            
             or
             other
             ;
             but
             how
             vastly
             different
             from
             this
             was
             the
             design
             of
             the
             Apostles
             who
             abhord
             those
             
               endless
               contentions
            
             which
             then
             were
             in
             the
             
               Heathen
               world
            
             ;
             and
             came
             to
             shew
             them
             that
             Truth
             which
             was
             revealed
             with
             an
             intent
             of
             making
             them
             
               better
               men
            
             !
          
           
           
             We
             see
             the
             Apostles
             were
             not
             carried
             forth
             by
             any
             mean
             
             and
             
               vulgar
               motives
            
             ,
             neither
             did
             they
             drive
             on
             any
             
               private
               ends
            
             of
             their
             own
             ;
             all
             that
             they
             minded
             was
             the
             promoting
             of
             the
             doctrine
             which
             they
             preached
             .
             Nay
             they
             accounted
             no
             hazards
             comparable
             with
             the
             advantage
             which
             the
             world
             enjoyed
             through
             the
             propagation
             of
             the
             
               Christian
               Religion
            
             .
             This
             shewed
             a
             truly
             noble
             and
             
               generous
               spirit
            
             in
             them
             which
             would
             not
             be
             hindred
             from
             doing
             the
             world
             good
             ,
             though
             they
             found
             so
             bad
             entertainment
             from
             it
             ;
             yea
             they
             rejoyced
             in
             their
             greatest
             sufferings
             which
             they
             underwent
             in
             so
             good
             a
             cause
             ;
             wherein
             those
             
               Primitive
               Christians
            
             who
             were
             the
             genuine
             followers
             of
             the
             Apostles
             ,
             did
             so
             far
             imitate
             them
             ,
             that
             ,
             
               etiam
               damnati
               gratias
               agunt
            
             ,
             they
             gave
             the
             Iudges
             
             thanks
             that
             they
             thought
             them
             worthy
             to
             lose
             their
             lives
             in
             a
             cause
             which
             they
             had
             reason
             to
             triumph
             in
             ,
             though
             they
             died
             for
             it
             .
             And
             when
             any
             of
             them
             were
             apprehended
             ,
             they
             discovered
             so
             little
             fear
             of
             
               punishment
               ,
               ut
               unum
               solummodo
               quod
               non
               ante
               suerint
               paeniteret
               ,
               that
               nothing
               troubled
               them
               so
               much
               as
               that
               they
               had
               been
               Christians
               no
               sooner
               ,
            
             as
             one
             of
             
             their
             number
             speaks
             .
             And
             when
             the
             Heathens
             usually
             scoffed
             at
             them
             and
             called
             them
             Sarmentitii
             and
             Semaxii
             because
             they
             were
             burned
             upon
             the
             Cross
             ,
             one
             of
             them
             in
             the
             name
             of
             the
             rest
             answers
             ,
             
               hic
               est
               habitus
               victoriae
               nostrae
               ,
               haec
               palmata
               vestis
               ,
               tali
               curru
               triumphamus
            
             ;
             the
             Cross
             was
             only
             
             their
             triumphant
             chariot
             which
             carried
             them
             sooner
             to
             Heaven
             .
             Now
             this
             courage
             and
             resolution
             of
             spirit
             which
             was
             seen
             in
             the
             first
             planters
             of
             Christianity
             in
             the
             world
             made
             all
             serious
             and
             
               inquisitive
               persons
            
             look
             more
             narrowly
             into
             those
             things
             .
             which
             made
             men
             slight
             so
             much
             the
             common
             bug-bears
             of
             humane
             nature
             ,
             sufferings
             and
             death
             .
          
           
             
               Quis
               enim
               non
               contemplatione
               ejus
               concutitur
               ,
               adrequirendum
            
             
             
               quid
               intus
               in
               re
               sit
               ?
               quis
               non
               ubi
               requisivit
               accedit
               ?
               ubi
               accessit
               patiexoptat
               ?
            
             These
             sufferings
             made
             men
             enquire
             ;
             this
             enquiry
             made
             them
             believe
             ;
             that
             belief
             made
             them
             as
             willing
             to
             
               suffer
               themselves
            
             as
             they
             had
             seen
             others
             do
             it
             before
             them
             .
             Thus
             it
             appeared
             to
             be
             true
             in
             them
             ,
             
               〈◊〉
               q●●que
               crudelitas
               ,
               illecebra
               magis
               est
               sectae
               ;
               plures
               ●fficimur
               qu●●ties
               metimur
               a
               vobis
               ;
               semen
               est
               sanguis
               Christianorum
               ;
               The
               cruelty
               of
               their
               ●nemies
               did
               but
               increase
               their
               number
               ;
               the
               harvest
               of
            
             
             
               their
               pretended
               justice
               was
               but
               the
               seed-time
               of
               Christianity
               ,
               and
               no
               seed
               was
               so
               fruitful
               as
               that
               which
               was
               steeped
               in
               the
               blood
               of
               Martyrs
               .
            
             Thence
             
               Iustin
               Martyr
            
             ingenuously
             saith
             of
             himself
             ,
             that
             while
             he
             was
             a
             
               Platonick
               Philosopher
            
             ,
             he
             derided
             and
             scoffed
             at
             the
             Christians
             ;
             but
             when
             he
             considered
             their
             great
             courage
             and
             constancy
             in
             dying
             for
             their
             profession
             ,
             he
             could
             not
             think
             those
             could
             possibly
             be
             men
             wicked
             and
             voluptuous
             ,
             who
             when
             offers
             of
             life
             were
             made
             them
             ,
             would
             rather
             choose
             death
             then
             
               deny
               Christ.
            
             By
             which
             he
             found
             plainly
             that
             there
             was
             a
             
               higher
               spirit
            
             in
             Christianity
             then
             could
             be
             obtained
             by
             the
             
               sublime
               notions
            
             and
             speculations
             of
             Plato
             ,
             and
             that
             a
             poor
             ignorant
             Christian
             would
             do
             and
             suffer
             more
             for
             the
             sake
             of
             Christ
             then
             any
             of
             the
             Academy
             in
             defence
             of
             their
             master
             Plato
             .
             Now
             since
             all
             men
             naturally
             abhor
             sufferings
             ,
             what
             is
             it
             which
             should
             so
             powerfully
             alter
             the
             nature
             and
             disposition
             of
             Christians
             above
             all
             other
             persons
             ,
             that
             they
             alone
             should
             seem
             in
             that
             to
             have
             forgot
             humanity
             ,
             that
             not
             only
             with
             patience
             ,
             but
             with
             joy
             they
             
               endured
               torments
            
             and
             abode
             the
             flames
             ?
             What!
             were
             they
             all
             p●ssessed
             with
             a
             far
             more
             then
             
               Stoical
               Apathy
            
             ,
             that
             no
             sense
             o●
             pain
             could
             work
             at
             all
             upon
             them
             ?
             or
             were
             they
             all
             besotted
             and
             
               infatuated
               persons
            
             that
             did
             not
             know
             what
             it
             was
             they
             underwent
             ?
             ●t
             is
             true
             some
             of
             the
             more
             blind
             and
             
               wilfull
               Heathens
            
             derided
             them
             as
             such
             ;
             but
             who
             were
             the
             more
             infatuated
             ,
             let
             any
             sober
             person
             judge
             ;
             they
             who
             slighted
             and
             rejected
             a
             doctrine
             of
             so
             great
             concernment
             ,
             which
             came
             attested
             with
             so
             much
             resolution
             and
             courage
             in
             the
             professors
             of
             it
             ;
             or
             they
             who
             were
             so
             far
             perswaded
             of
             the
             truth
             of
             it
             ,
             that
             they
             would
             rather
             die
             than
             deny
             it
             ?
             
               dicimus
               &
               palam
               dicimus
               ,
               et
               vobis
               torquentibus
               lacerati
               et
               cruenti
            
             
             
               vociferamur
               ,
               Deum
               colimus
               per
               Christum
               .
            
             They
             were
             not
             ashamed
             to
             believe
             in
             the
             blood
             of
             Christ
             even
             when
             their
             own
             blood
             ran
             down
             besore
             their
             eyes
             ,
             and
             
               confess
               Christ
            
             with
             their
             mouths
             when
             their
             bodies
             were
             upon
             the
             rack
             .
             Certainly
             then
             there
             were
             some
             very
             powerfull
             and
             
               convincing
               arguments
            
             which
             buoyed
             up
             the
             spirits
             of
             true
             Christians
             in
             that
             deluge
             of
             sufferings
             which
             they
             were
             to
             swim
             through
             ;
             it
             must
             be
             a
             strong
             and
             well
             
               grounded
               faith
            
             which
             would
             hold
             out
             under
             so
             great
             tryals
             ,
             and
             they
             could
             not
             be
             to
             seek
             for
             
             the
             most
             
               perswasive
               motives
            
             to
             faith
             ,
             who
             were
             so
             ready
             to
             give
             an
             account
             to
             others
             of
             the
             hope
             that
             was
             in
             them
             ,
             and
             to
             perswade
             all
             other
             persons
             to
             the
             embracing
             of
             it
             .
             With
             what
             face
             and
             confidence
             otherwise
             could
             they
             perswade
             men
             to
             embrace
             a
             doctrine
             so
             dangerous
             as
             that
             was
             ,
             had
             there
             not
             been
             
               motives
               sufficient
            
             to
             bear
             up
             against
             the
             weight
             of
             susferings
             ,
             and
             
               arguments
               perswasive
            
             to
             convince
             them
             of
             the
             
               undoubted
               certainty
            
             of
             that
             doctrine
             which
             they
             encouraged
             them
             to
             believe
             ?
          
           
             Now
             that
             which
             appears
             to
             have
             been
             the
             main
             ground
             of
             satisfaction
             to
             the
             
               Primitive
               Christians
            
             as
             to
             the
             truth
             and
             
             certainty
             of
             the
             doctrine
             of
             Christ
             ,
             was
             this
             ,
             that
             the
             doctrine
             of
             the
             Gospel
             was
             at
             first
             delivered
             to
             the
             world
             ,
             by
             those
             persons
             who
             were
             themselves
             eye-witnesses
             of
             all
             the
             miracles
             which
             our
             Saviour
             wrought
             in
             confirmation
             of
             the
             truth
             of
             what
             he
             spake
             .
             They
             were
             such
             persons
             who
             had
             been
             themselves
             present
             ,
             not
             only
             to
             hear
             most
             of
             our
             Saviours
             admirable
             discourses
             when
             he
             was
             in
             the
             world
             ,
             but
             to
             see
             all
             those
             
               glorious
               things
            
             which
             were
             done
             by
             him
             ,
             to
             make
             it
             appear
             that
             he
             was
             immediately
             sent
             from
             God.
             Let
             us
             now
             appeal
             to
             our
             own
             faculties
             ,
             and
             examine
             a
             little
             what
             
               rational
               evidence
            
             could
             possibly
             be
             desired
             ,
             that
             the
             doctrine
             of
             the
             Gospel
             was
             true
             ,
             which
             God
             did
             not
             afford
             to
             the
             world
             ?
             What
             could
             the
             persons
             who
             were
             the
             auditors
             of
             our
             Saviour
             desire
             more
             as
             an
             evidence
             that
             he
             came
             from
             God
             ,
             then
             his
             doing
             such
             things
             which
             were
             certainly
             above
             any
             
               created
               power
            
             either
             humane
             or
             Diabolical
             ,
             and
             therefore
             must
             needs
             be
             Divine
             ?
             What
             could
             other
             
               persons
               desire
               more
            
             who
             were
             not
             present
             at
             the
             doing
             of
             these
             miracles
             ,
             but
             that
             the
             report
             of
             them
             should
             be
             conveyed
             to
             them
             in
             an
             
               undoubted
               manner
            
             by
             those
             persons
             who
             were
             eye-witnesses
             of
             them
             ,
             and
             made
             it
             appear
             to
             the
             world
             they
             were
             far
             from
             any
             intention
             of
             deceiving
             it
             ?
             Now
             this
             makes
             the
             Apostles
             themselves
             in
             their
             own
             writings
             (
             though
             they
             were
             
               divinely
               inspired
               )
               appeal
            
             to
             the
             
               rational
               evidence
            
             of
             the
             truth
             of
             the
             things
             in
             that
             they
             were
             delivered
             by
             them
             who
             were
             eye-witnesses
             of
             them
             .
             There
             St.
             Peter
             speaks
             thus
             to
             the
             dispersed
             Iews
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               we
               have
               not
               followed
               cunningly
               devised
               fables
               ,
               when
               we
               made
               known
               unto
               you
               the
               power
               and
               coming
               of
               our
               Lord
               Jesus
               Christ
               ,
               but
               were
               eye-witnesses
               of
               his
               Majesty
               .
            
             The
             power
             and
             coming
             of
             Christ
             which
             the
             Apostle
             speaks
             of
             ,
             was
             not
             as
             some
             improbably
             conceive
             ,
             either
             his
             
               general
               coming
            
             to
             judgement
             upon
             the
             world
             ,
             or
             his
             
               particular
               coming
            
             upon
             the
             Nation
             of
             the
             Iews
             ;
             but
             by
             an
             Hendyades
             ,
             by
             his
             power
             and
             coming
             is
             meant
             his
             
               powerful
               appearance
            
             in
             the
             world
             ,
             whereby
             he
             mightily
             discovered
             himself
             to
             be
             the
             Son
             of
             God.
             Now
             this
             saith
             the
             Apostle
             ,
             was
             no
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             like
             the
             
               Heathen
               Mythology
            
             concerning
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             their
             Gods
             among
             them
             (
             which
             were
             so
             frequently
             believed
             among
             them
             that
             Dionysins
             
             Halycarnassaeus
             condemns
             the
             Epicureans
             ,
             because
             they
             did
             deride
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               appearances
               of
               their
               Gods
               in
               the
               world
               )
            
             now
             saith
             the
             Apostle
             ,
             assure
             your selves
             this
             is
             no
             such
             appearance
             of
             a
             God
             on
             earth
             as
             that
             among
             the
             Heathens
             was
             ;
             for
             saith
             he
             we
             our
             selves
             who
             declare
             these
             things
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             we
             fully
             understood
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               this
               great
               mystery
               of
               godliness
               ,
               God
               manifest
               in
               the
               flesh
               ,
            
             for
             we
             saw
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               great
               majesty
               which
               attended
               him
               in
               all
               which
               he
               spake
               or
               did
            
             ;
             we
             saw
             all
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               great
            
             
             
               things
               of
               God
            
             ,
             which
             were
             manifest
             in
             him
             ,
             all
             those
             
               mir●culous
               operations
            
             which
             were
             wrought
             by
             him
             .
             Therefore
             as
             this
             was
             a
             great
             confirmation
             of
             the
             faith
             of
             the
             Apostles
             themselves
             that
             they
             saw
             all
             these
             things
             ,
             so
             we
             see
             it
             was
             of
             great
             concernment
             to
             the
             world
             in
             order
             to
             their
             belief
             that
             the
             Gospel
             was
             no
             
               cunningly
               devised
               fable
            
             ,
             in
             that
             it
             was
             delivered
             by
             such
             who
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             eye-witnesses
             of
             what
             they
             declared
             .
             To
             the
             same
             purpose
             St.
             Iohn
             speaks
             
               ad
               conciliandam
               fidem
            
             ,
             to
             make
             it
             appear
             how
             true
             what
             they
             delivered
             was
             ,
             in
             the
             entrance
             of
             his
             
               Epistle
               ;
               That
               which
               was
               from
               the
               beginning
               ,
               which
               we
               have
               heard
               ,
               which
               we
               have
               seen
               with
            
             
             
               our
               eyes
               ,
               which
               we
               have
               looked
               upon
               ,
               and
               our
               hands
               have
               handled
               of
               the
               word
               of
               life
               (
               for
               the
               life
               was
               manifested
               ,
               and
               we
               have
               seen
               it
               ,
               and
               bear
               witness
               ,
               and
               shew
               unto
               you
               that
               eternal
               life
               which
               was
               with
               the
               Father
               and
               was
               manifested
               unto
               us
               )
               That
               which
               we
               have
               seen
               and
               heard
               ,
               declare
               we
               unto
               you
               .
            
             We
             see
             what
             great
             force
             and
             weight
             the
             Apostle
             layes
             upon
             
             this
             ,
             that
             they
             delivered
             nothing
             but
             what
             they
             had
             seen
             and
             heard
             ;
             as
             they
             heard
             the
             doctrine
             of
             Christ
             ,
             so
             they
             saw
             the
             miracles
             which
             he
             wrought
             in
             confirmation
             of
             it
             .
             St.
             Luke
             likewise
             in
             the
             beginning
             of
             his
             Gospel
             declares
             that
             he
             intended
             to
             write
             nothing
             but
             
               what
               he
               had
               perfect
               understanding
               of
               from
               such
               persons
               who
               had
               been
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             eye-witnesses
             ,
             
             
               and
               instruments
               themselves
               in
               part
               of
               what
               was
               written
               ,
            
             for
             that
             is
             meant
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               and
               those
               things
               which
               were
               written
               ,
            
             he
             saith
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               things
               which
               are
               abundantly
               proved
               to
               be
               true
            
             ;
             for
             being
             
               matters
               of
               ●act
            
             ,
             there
             could
             be
             no
             
               stronger
               proof
            
             of
             them
             ,
             then
             by
             such
             who
             were
             eye-witnesses
             of
             what
             they
             spake
             .
             And
             this
             we
             find
             the
             Apostles
             themselves
             very
             cautious
             about
             ,
             in
             the
             choice
             of
             a
             new
             Apostle
             in
             the
             room
             of
             
               Iudas
               .
               Wherefore
               of
               these
            
             
             
               men
               which
               have
               companied
               with
               us
               ,
               all
               the
               time
               that
               the
               Lord
               Iesus
               went
               in
               and
               out
               among
               us
               ,
               beginning
               from
               the
               baptism
               of
            
             John
             ,
             
               unto
               that
               same
               day
               ,
               that
               he
               was
               taken
               from
               us
               ,
               must
               one
               be
               ordained
               to
               be
               a
               witness
               of
               his
               resurrection
               :
            
             For
             ,
             because
             
               Christ
               was
               mightily
               declared
               to
               be
               the
               Son
               of
               God
               by
               his
               resurrection
               from
               the
               dead
               ,
            
             (
             as
             that
             which
             was
             the
             great
             Seal
             of
             our
             Saviours
             being
             the
             Son
             of
             God
             )
             therefore
             we
             find
             the
             Apostles
             so
             frequently
             attesting
             the
             truth
             of
             the
             resurrection
             of
             Christ
             ,
             and
             that
             themselves
             were
             eye-witnesses
             of
             it
             .
             
               This
               Iesus
            
             ,
             saith
             
               Peter
               ,
               hath
               God
               raised
               up
               ,
               whereof
               we
               all
               are
               witnesses
               .
            
             And
             again
             ,
             
               And
               killed
               the
               Prince
               of
               life
               ,
               whom
            
             
             
               God
               hath
               raised
               up
               from
               the
               dead
               ,
               whereof
               we
               are
               witnesses
            
             ;
             and
             both
             Peter
             and
             Iohn
             to
             the
             
               Sanhedrin
               ;
               For
               we
               cannot
            
             
             
               but
               speak
               the
               things
               which
               we
               have
               seen
               and
               heard
               .
            
             And
             the
             
             whole
             Colledge
             of
             Apostles
             afterwards
             ,
             
               And
               we
               are
               his
               witnesses
               of
               these
               things
               ,
               and
               so
               is
               also
               the
               Holy
               Ghost
               ,
               whom
               God
            
             
             
               hath
               given
               to
               them
               that
               obey
               him
               .
            
             In
             which
             words
             they
             give
             them
             that
             
               twofold
               rational
               evidence
            
             which
             did
             manifest
             the
             
               undoubted
               truth
            
             of
             what
             they
             spake
             ;
             for
             they
             delivered
             nothing
             but
             what
             themselves
             were
             witnesses
             of
             ,
             and
             withall
             was
             declared
             to
             be
             true
             by
             the
             power
             of
             the
             
               Holy
               Ghost
            
             in
             the
             miracles
             which
             were
             wrought
             by
             and
             upon
             believers
             .
             Afterwards
             we
             read
             the
             sum
             o●
             the
             Apostles
             Preaching
             ,
             and
             the
             manner
             used
             by
             them
             to
             perswade
             men
             of
             the
             truth
             of
             it
             ,
             in
             the
             words
             of
             Peter
             to
             Cern●lius
             and
             
               his
               company
               ,
               How
               God
            
             
             
               annointed
               Iesus
               of
               Nazareth
               with
               the
               Holy
               Ghost
               and
               with
               power
               ,
               who
               went
               about
               doing
               good
               ,
               and
               healing
               all
               that
               were
            
             
             
               oppressed
               of
               the
               Devil
               ,
               for
               God
               was
               with
               him
               :
               And
               we
               are
               witnesses
               of
               all
               things
               which
               he
               did
               both
               in
               the
               land
               of
               the
               Iews
               and
               in
               Hierusalem
               ,
               whom
               they
               stew
               and
               hanged
               on
               a
               tree
               :
               Him
               God
               raised
               up
               the
               third
               day
               ,
               and
               shewed
               him
               openly
               ,
               not
               to
               all
               the
               people
               ,
               but
               unto
               witnesses
               chosen
               before
               of
               God
               ,
               even
               to
               us
               who
               did
               eat
               and
               drink
               with
               him
               after
               he
               rose
               from
               the
               dead
               .
               And
               he
               com●anded
               us
               to
               ●reach
               unto
               the
               people
               ,
               that
               it
               is
               be
               which
               was
               ordained
               of
               God
               to
               be
               the
               Iudge
               of
               quick
               and
               dead
               .
            
             By
             all
             which
             we
             see
             what
             care
             God
             was
             pleased
             to
             take
             for
             the
             satisfaction
             of
             the
             world
             in
             point
             of
             
               rational
               evidence
            
             ,
             as
             to
             the
             truth
             of
             the
             matters
             which
             were
             discovered
             concerning
             our
             
               Saviour
               Christ
            
             ,
             because
             he
             made
             choice
             of
             such
             persons
             to
             be
             the
             preachers
             and
             writers
             of
             these
             things
             who
             were
             the
             best
             ab●e
             to
             satisfie
             the
             world
             about
             them
             ,
             viz.
             such
             as
             had
             been
             
               eye
               witnesses
            
             of
             them
             .
          
           
             Now
             in
             order
             to
             the
             making
             it
             more
             fully
             evident
             what
             
             strength
             there
             was
             in
             this
             Testimony
             given
             by
             the
             Apostles
             to
             the
             miracles
             of
             Christ
             ,
             we
             shall
             more
             fully
             manifest
             the
             
               rational
               evidence
            
             which
             attended
             it
             in
             these
             following
             
               propositions
               .
               Where
               the
               truth
               of
               a
               doctrine
               depends
               upon
               a
               matter
               of
               fact
               ,
               the
               truth
               of
               the
               doctrine
               is
               sufficiently
               manifested
               ,
               if
               the
               matter
               of
               fact
               be
               evidently
               proved
               in
               the
               highest
               way
               it
               is
               capable
            
             
             of
             .
             Thus
             it
             is
             in
             reference
             to
             the
             doctrine
             of
             Christ
             ;
             for
             the
             truth
             of
             that
             is
             so
             interwoven
             with
             the
             truth
             of
             the
             story
             of
             Christ
             ,
             that
             if
             the
             relations
             concerning
             Christ
             be
             true
             ,
             his
             doctrine
             must
             needs
             be
             Divine
             and
             infallible
             .
             For
             if
             it
             be
             undoubtedly
             true
             ,
             that
             there
             was
             such
             a
             person
             as
             
               Christ
               born
            
             at
             Bethlehem
             ,
             who
             did
             so
             many
             miracles
             ,
             and
             at
             last
             suffered
             the
             death
             of
             the
             Cross
             ,
             and
             after
             he
             had
             lain
             three
             dayes
             in
             the
             
               grave
               rose
               again
            
             from
             the
             dead
             ,
             what
             
               reason
               imaginable
            
             can
             I
             have
             to
             question
             ,
             but
             that
             the
             Testimony
             of
             this
             person
             was
             certainly
             Divine
             ,
             and
             consequently
             what
             ever
             he
             preached
             to
             the
             world
             was
             most
             certain
             and
             
               undoubted
               truth
            
             :
             So
             that
             if
             we
             have
             clear
             evidence
             as
             to
             the
             truth
             of
             these
             passages
             concerning
             our
             Saviour
             ,
             we
             must
             likewise
             believe
             his
             doctrine
             ,
             which
             came
             attested
             with
             such
             
               pregnant
               evidences
            
             of
             a
             
               Divine
               commission
            
             which
             he
             had
             from
             God
             to
             the
             world
             :
             
             No
             Prince
             can
             think
             he
             hath
             any
             reason
             to
             refuse
             audience
             to
             an
             Embassador
             ,
             when
             he
             finds
             his
             Credentials
             such
             as
             he
             may
             rely
             upon
             ;
             although
             himself
             doth
             not
             see
             the
             sealing
             of
             them
             ;
             much
             less
             reason
             have
             we
             to
             question
             the
             truth
             of
             the
             doctrine
             of
             the
             Gospel
             ,
             if
             we
             have
             sufficient
             evidence
             of
             the
             truth
             of
             the
             matters
             of
             fact
             concerning
             Christ
             ,
             in
             such
             a
             way
             as
             those
             things
             are
             capable
             of
             being
             proved
             .
          
           
             
               The
               greatest
               evidence
               which
               can
               be
               given
               to
               a
               matter
               of
               fact
               ,
            
             
             
               is
               the
               attesting
               of
               it
               by
               those
               persons
               who
               were
               eye-witnesses
               of
               it
               .
            
             This
             is
             the
             Foundation
             whereon
             the
             firmest
             assent
             is
             built
             ,
             as
             to
             any
             matter
             of
             fact
             ;
             for
             although
             we
             conceive
             we
             have
             reason
             to
             suspect
             the
             truth
             of
             a
             story
             ,
             as
             long
             as
             it
             is
             conveyed
             only
             in
             a
             general
             way
             ,
             by
             an
             uncertain
             fame
             and
             tradition
             ,
             yet
             when
             it
             comes
             to
             be
             attested
             by
             a
             sufficient
             number
             of
             
               credible
               persons
            
             who
             profess
             themselves
             the
             cye-witnesses
             of
             it
             ,
             it
             is
             accounted
             an
             
               unreasonable
               thing
            
             to
             distrust
             any
             longer
             the
             truth
             of
             it
             ;
             especially
             in
             these
             two
             cases
             .
             1.
             
             
               When
               the
               matter
               they
               bear
               witness
               to
               is
               a
               thing
               which
               they
               might
               easily
               and
               clearly
               perceive
               .
            
             2.
             
             
               When
               many
               witnesses
               exactly
               agree
               in
               the
               same
               Testimony
               .
            
          
           
             1.
             
             
               When
               the
               matter
               it self
               is
               of
               that
               nature
               that
               it
               may
               be
               fully
               perceived
               by
               those
               who
               saw
               it
               :
               i.
               e.
            
             if
             it
             be
             a
             common
             object
             of
             sense
             .
             And
             thus
             it
             certainly
             was
             as
             to
             the
             person
             and
             actions
             of
             
               Iesus
               Christ.
            
             For
             he
             was
             of
             the
             same
             nature
             with
             mankind
             ;
             and
             they
             had
             as
             great
             evidence
             that
             they
             conversed
             with
             
               Iesus
               Christ
            
             in
             the
             flesh
             ,
             as
             we
             can
             have
             that
             we
             
               converse
               one
            
             with
             another
             .
             The
             miracles
             of
             Christ
             were
             real
             and
             
               visible
               miracles
            
             ,
             they
             could
             be
             no
             illusions
             of
             senses
             ,
             nor
             deceits
             of
             their
             eyes
             ;
             the
             man
             who
             was
             born
             blind
             and
             cured
             by
             our
             Saviour
             ,
             was
             known
             to
             have
             been
             
               born
               blind
            
             through
             all
             the
             Countrey
             ,
             and
             his
             cure
             was
             after
             as
             publike
             as
             his
             blindness
             before
             ,
             and
             acknowledged
             by
             the
             greatest
             enemies
             of
             
             Christ
             at
             the
             time
             of
             its
             being
             done
             .
             When
             Christ
             raised
             up
             the
             dead
             man
             at
             Naim
             ,
             it
             was
             before
             
               much
               people
            
             ,
             and
             such
             
             persons
             in
             probability
             who
             were
             many
             of
             them
             present
             at
             his
             death
             .
             But
             least
             there
             might
             be
             any
             suspition
             as
             to
             him
             ,
             that
             he
             was
             not
             really
             dead
             ,
             the
             case
             is
             plain
             and
             beyond
             all
             dispute
             in
             Lazarus
             ,
             who
             had
             been
             to
             the
             knowledge
             of
             all
             persons
             thereabouts
             
               dead
               four
               dayes
            
             ;
             here
             could
             be
             no
             deceit
             at
             all
             
             
             when
             the
             stone
             was
             
               rowled
               away
            
             ,
             and
             Lazarus
             came
             forth
             in
             the
             presence
             of
             
               them
               all
            
             .
             And
             yet
             further
             the
             death
             and
             passion
             of
             our
             Saviour
             was
             a
             
               plain
               object
            
             of
             sense
             done
             in
             presence
             of
             his
             greatest
             adversaries
             .
             The
             souldiers
             themselves
             were
             sufficient
             witnesses
             of
             his
             being
             really
             dead
             when
             they
             came
             to
             break
             his
             bones
             ,
             and
             spared
             him
             because
             they
             saw
             he
             was
             
               dead
               already
            
             .
             At
             his
             resurrection
             the
             stone
             was
             
               rowled
               away
            
             from
             the
             Sepulchre
             and
             no
             body
             found
             therein
             ,
             although
             the
             Sepulchre
             was
             guarded
             by
             souldiers
             ,
             and
             the
             Disciples
             of
             Christ
             all
             so
             fearful
             ,
             that
             they
             were
             dispersed
             up
             and
             down
             in
             several
             places
             .
             And
             that
             it
             was
             the
             same
             
               real
               body
            
             which
             he
             rose
             withall
             ,
             and
             no
             
               aëreall
               vehicle
            
             ,
             appears
             by
             Thomas
             his
             serupulosity
             and
             
               unbelief
               ,
               who
               would
               not
               believe
               unless
               ●e
               might
               put
               his
               hands
               into
               the
               hole
               of
               his
               sides
               ,
               and
               see
            
             
             
               in
               his
               hands
               the
               ●rint
               of
               the
               nails
            
             ;
             now
             our
             Saviour
             condeseending
             so
             far
             as
             to
             satisfie
             the
             incredulity
             of
             Thomas
             ,
             hath
             made
             it
             thereby
             evident
             that
             the
             body
             which
             our
             
               Saviour
               rose
            
             from
             the
             grave
             with
             ,
             was
             the
             same
             
               individual
               body
            
             which
             before
             was
             crucified
             and
             buried
             in
             the
             Sepulchre
             .
             And
             we
             sind
             all
             the
             Apostles
             together
             upon
             our
             
               Saviours
               appearance
            
             to
             them
             after
             his
             resurrection
             ,
             so
             far
             from
             being
             credulous
             in
             embracing
             a
             phantasm
             instead
             of
             Christ
             ,
             that
             they
             susp●cted
             that
             it
             was
             either
             a
             
               meer
               phantasm
            
             ,
             or
             an
             
               evil
               spirit
            
             which
             appeared
             among
             them
             ;
             upon
             which
             it
             is
             said
             ,
             
               they
               were
               terrified
            
             
             
               and
               affrighted
               ,
               and
               supposed
               they
               had
               seen
               a
               spirit
               .
            
             Which
             our
             Saviour
             could
             not
             beat
             them
             off
             from
             ,
             but
             by
             appealing
             to
             the
             judgement
             of
             their
             
               senses
               ,
               Handle
               me
               and
               see
               ,
               for
               a
               spirit
            
             
             
               hath
               not
               flesh
               and
               bones
               as
               ye
               see
               me
               have
               ,
            
             and
             afterwards
             more
             fully
             to
             convince
             them
             ,
             
               he
               did
               eat
               in
               the
               midst
               of
               them
               .
            
             Now
             the
             
               more
               suspitious
            
             and
             inc●edulous
             the
             Apostles
             themselves
             
             at
             
               first
               were
            
             ,
             the
             greater
             evidence
             is
             it
             how
             far
             they
             were
             from
             any
             design
             of
             abusing
             the
             world
             in
             what
             they
             after
             preached
             unto
             it
             ,
             and
             what
             strong
             conviction
             there
             was
             in
             the
             thing
             its
             self
             ,
             which
             was
             able
             to
             satisfie
             such
             scrupulous
             and
             suspicious
             persons
             .
          
           
             2.
             
             
               When
               many
               witnesses
               concurr
               in
               the
               same
               Testimony
               .
            
             Nothing
             can
             disparage
             more
             the
             truth
             of
             a
             testimony
             ,
             then
             the
             
               counter
               witness
            
             of
             such
             who
             were
             present
             at
             the
             same
             actions
             ,
             but
             when
             all
             the
             witnesses
             fully
             agree
             not
             only
             in
             the
             
             substance
             ,
             but
             in
             all
             
               material
               circumstances
            
             of
             the
             story
             ,
             what
             ground
             or
             reason
             can
             there
             be
             to
             suspect
             a
             forgery
             or
             design
             in
             it
             ;
             especially
             when
             the
             persons
             cannot
             by
             any
             fears
             or
             threatnings
             be
             brought
             to
             vary
             from
             each
             other
             in
             it
             !
             Thus
             it
             is
             in
             our
             
               present
               case
            
             ,
             we
             find
             no
             real
             dissent
             at
             all
             mentioned
             either
             as
             to
             the
             
               birth
               ,
               miracles
               ,
               life
               ,
               death
               ,
            
             or
             resurrection
             of
             
               Iesus
               Christ
            
             ,
             all
             the
             
               witnesses
               attest
            
             the
             same
             things
             ,
             though
             writing
             in
             
               different
               places
            
             ,
             and
             upon
             
               different
               occasions
            
             ;
             no
             alteration
             in
             any
             circumstance
             of
             the
             story
             ,
             out
             of
             any
             design
             of
             pleasing
             or
             gratifying
             any
             persons
             by
             it
             .
             Most
             of
             our
             
               Saviours
               miracles
            
             ,
             not
             only
             his
             Apostles
             but
             the
             people
             and
             his
             very
             enemies
             were
             witnesses
             of
             ,
             whose
             posterity
             to
             this
             day
             dare
             not
             deny
             the
             truth
             of
             such
             
               strange
               works
            
             which
             were
             wrought
             by
             him
             .
             And
             for
             his
             resurrection
             ,
             it
             would
             be
             very
             strange
             that
             
               five
               hundred
               persons
            
             should
             all
             agree
             in
             the
             same
             thing
             ,
             and
             that
             no
             torments
             or
             death
             could
             bring
             any
             of
             them
             to
             deny
             the
             truth
             of
             it
             ,
             had
             there
             not
             been
             the
             greatest
             certainty
             in
             it
             .
          
           
             
               There
               can
               be
               no
               reason
               to
               suspect
               such
               a
               testimony
               which
               is
               given
               by
               eye-witnesses
               ,
               but
               either
               from
               questi●ning
               their
               knowledge
            
             
             
               of
               the
               things
               they
               speak
               of
               ,
               or
               their
               fi●elity
               in
               reporting
               them
               .
            
             Now
             there
             is
             not
             the
             least
             ground
             to
             doubt
             either
             of
             these
             ,
             in
             reference
             to
             those
             persons
             who
             gave
             testimony
             to
             the
             world
             concerning
             the
             person
             and
             actions
             of
             our
             
               blessed
               Saviour
            
             .
          
           
             For
             
               first
               ,
               They
               were
               such
               as
               were
               intimately
               conversant
               both
               with
               the
               person
               and
               actions
               of
               Iesus
               Christ
            
             ;
             whom
             he
             had
             
             chosen
             and
             trained
             up
             for
             that
             very
             end
             ,
             that
             they
             might
             be
             
               sufficiently
               qualified
            
             to
             acquaint
             the
             world
             with
             the
             truth
             of
             
               things
               concerning
               himself
            
             after
             his
             resurrection
             from
             the
             dead
             .
             And
             accordingly
             they
             followed
             him
             up
             and
             down
             wheresoever
             he
             went
             ,
             they
             were
             with
             him
             in
             his
             solitudes
             and
             retirements
             ,
             and
             had
             thereby
             occasion
             to
             observe
             all
             his
             actions
             ,
             and
             to
             take
             notice
             of
             the
             
               unspotted
               innocency
            
             of
             his
             life
             .
             Some
             of
             his
             Disciples
             were
             with
             him
             in
             his
             transfiguration
             ,
             others
             in
             his
             agony
             and
             
               bloody
               sweat
            
             ,
             they
             heard
             the
             expressions
             which
             came
             from
             his
             mouth
             ;
             in
             all
             which
             he
             discovered
             a
             
               wonderful
               submission
            
             to
             the
             will
             of
             God
             ,
             and
             a
             great
             readiness
             of
             mind
             to
             suffer
             for
             the
             good
             of
             the
             world
             .
             Now
             therefore
             the
             first
             
             thing
             cannot
             at
             all
             be
             
               questioned
               ,
               their
               means
               of
               knowing
               the
               truth
               of
               what
               they
               spake
               .
            
          
           
             Neither
             secondly
             is
             there
             any
             reas●n
             to
             
               suspect
               their
               fidelity
            
             
             
               in
               reporting
               what
               they
               knew
            
             :
             For
             ,
             1.
             
             
               The
               truth
               of
               this
               doctrine
               wrought
               so
               far
               upon
               them
               ,
               that
               they
               parted
               with
               all
               their
               worldly
               subsistence
               for
               the
               sake
               of
               it
               :
            
             Although
             their
             riches
             were
             not
             great
             ,
             yet
             their
             way
             of
             subsistence
             in
             the
             world
             was
             necessary
             ;
             they
             left
             their
             houses
             ,
             their
             wives
             and
             children
             ,
             and
             all
             for
             Christ
             ,
             and
             that
             not
             to
             gain
             any
             higher
             preferments
             in
             this
             world
             (
             which
             had
             they
             done
             ,
             it
             would
             have
             rendred
             their
             
               design
               suspicious
            
             to
             the
             curious
             and
             
               inquisitive
               world
            
             )
             but
             they
             let
             go
             at
             least
             a
             quiet
             and
             
               easie
               life
            
             ,
             for
             one
             most
             troublesom
             and
             dangerous
             .
             So
             that
             it
             is
             not
             ,
             how
             much
             they
             parted
             withall
             ,
             but
             how
             freely
             they
             did
             it
             ,
             and
             with
             what
             chearfulness
             they
             
               underwent
               disgraces
               ,
               persecutions
            
             ,
             nay
             death
             its
             self
             for
             the
             sake
             of
             the
             Gospel
             .
             Now
             can
             it
             be
             imagined
             ,
             that
             ever
             men
             were
             so
             prodigal
             of
             their
             ease
             and
             lives
             ,
             as
             to
             throw
             both
             of
             them
             away
             upon
             a
             thing
             which
             themselves
             were
             not
             fully
             assured
             of
             the
             truth
             of
             ?
             It
             had
             been
             the
             highest
             folly
             imaginable
             ,
             to
             have
             deceived
             themselves
             in
             a
             thing
             of
             so
             
               great
               moment
            
             to
             them
             ,
             as
             the
             truth
             of
             the
             doctrine
             which
             they
             preached
             was
             ;
             because
             all
             their
             hopes
             and
             happiness
             depended
             upon
             the
             truth
             of
             that
             doctrine
             which
             they
             preached
             .
             And
             as
             Tertullian
             observes
             ,
             
               non
               fas
               est
               ulli
               de
               suâ
               religione
               mentiri
            
             ;
             for
             ,
             saith
             he
             ,
             
               he
               that
               sayes
               he
               worships
               any
               thing
               be
               sides
               what
               he
               doth
               ,
               he
               denyes
               what
               he
               doth
               worship
               ,
               and
               transfers
               his
               worship
               upon
               another
               ,
               and
               thereby
               doth
               not
               worship
               that
               which
               he
               thus
               denyes
               :
            
             Besides
             ,
             what
             probability
             is
             there
             men
             should
             lye
             for
             the
             sake
             of
             that
             Religion
             which
             tells
             them
             that
             those
             which
             do
             so
             shall
             not
             receive
             the
             reward
             which
             is
             promised
             to
             those
             who
             
               cordially
               adhere
            
             unto
             it
             .
             Nay
             ,
             they
             declared
             themselves
             to
             be
             the
             most
             miserable
             of
             all
             
               persons
               if
               their
               hopes
               were
               only
               in
               this
               present
               life
               .
            
             Can
             we
             now
             
             think
             that
             any
             who
             had
             the
             
               common
               reason
            
             of
             men
             ,
             would
             part
             with
             all
             the
             contentments
             of
             this
             world
             ,
             and
             
               expose
               themselves
            
             to
             continual
             hazards
             ,
             and
             at
             last
             
               undergo
               death
            
             its
             self
             for
             the
             sake
             of
             something
             which
             was
             meerly
             the
             fiction
             of
             their
             own
             brains
             ?
             What
             should
             make
             them
             so
             sedulous
             and
             industrious
             in
             preaching
             such
             things
             that
             they
             could
             
               say
               necessity
            
             
             
               was
               laid
               upon
               them
               ,
               yea
               wo
               was
               unto
               them
               if
               they
               preached
               not
               the
            
             
             Gospel
             ,
             when
             yet
             they
             saw
             so
             many
             woes
             attending
             them
             in
             the
             preaching
             of
             it
             ,
             had
             there
             not
             been
             some
             more
             
               powerful
               attractive
            
             in
             the
             beauty
             and
             excellency
             of
             the
             doctrine
             which
             they
             preached
             ,
             then
             any
             could
             be
             in
             the
             ease
             and
             tranquillity
             of
             this
             present
             world
             ?
             Thus
             we
             see
             the
             fid●lity
             of
             the
             Apostles
             manifested
             in
             such
             a
             way
             as
             no
             other
             witnesses
             were
             ever
             yet
             willing
             to
             hazard
             theirs
             .
             And
             therefore
             Origen
             deservedly
             
             condemns
             Celsus
             of
             a
             
               ridiculous
               impertinency
            
             ,
             when
             he
             would
             parallel
             the
             relations
             of
             Herodotus
             and
             Pindarus
             concerning
             
               Aristeus
               Proconnesius
            
             with
             those
             of
             the
             Apostles
             concerning
             Christ
             :
             For
             ,
             faith
             he
             ,
             
               did
               either
               of
               those
               two
               venture
               their
               lives
               upon
               the
               truth
               of
               what
               they
               writ
               concerning
               him
               ,
               as
               the
               Apostles
               did
               to
               attest
               the
               truth
               of
               what
               they
               preached
               concerning
               our
               Lord
               and
               Saviour
               Iesus
               Christ
               ?
            
          
           
             2.
             
             The
             fidelity
             of
             the
             Apostles
             is
             evident
             in
             their
             
               manner
               of
            
             
             
               reporting
               the
               things
               which
               they
               deliver
               .
            
             For
             if
             ever
             there
             may
             be
             any
             thing
             gathered
             from
             the
             manner
             of
             expression
             ,
             or
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             concerning
             the
             
               particular
               temper
            
             and
             disposition
             of
             the
             person
             from
             whom
             it
             comes
             ,
             we
             may
             certainly
             read
             the
             greatest
             fidelity
             in
             the
             Apostles
             from
             the
             peculiar
             manner
             of
             their
             expressing
             themselves
             to
             the
             world
             .
             Which
             they
             do
             ,
          
           
             1.
             
             
               With
               the
               greatest
               impartiality
            
             :
             not
             declaring
             only
             what
             was
             glorious
             and
             admirable
             to
             the
             world
             ,
             but
             what
             they
             knew
             would
             be
             accounted
             foolishness
             by
             it
             .
             They
             who
             had
             sought
             only
             to
             have
             been
             admired
             for
             the
             
               rare
               discoveries
            
             which
             they
             brought
             to
             the
             world
             ,
             would
             be
             sure
             to
             conceal
             any
             thing
             which
             might
             be
             accounted
             ridiculous
             ;
             but
             the
             Apostles
             fixed
             themselves
             most
             on
             what
             was
             most
             contemptible
             in
             the
             eyes
             of
             the
             world
             ,
             and
             what
             they
             were
             most
             mocked
             and
             derided
             for
             ,
             that
             they
             delighted
             most
             in
             the
             preaching
             of
             ,
             which
             was
             the
             Cross
             of
             
               Christ.
               Paul
            
             was
             so
             much
             in
             Love
             with
             this
             ,
             which
             was
             a
             
               stumbling
               block
            
             to
             the
             Iews
             and
             foolishness
             to
             the
             
               Greeks
               ,
               that
               he
               valued
               the
               knowledge
               of
               nothing
               else
               in
               comparison
               of
               the
               knowledge
               of
               Christ
               and
               him
               crucified
               .
            
             Nay
             
             he
             elsewhere
             saith
             ,
             
               God
               forbid
               that
               I
               should
               glory
               save
               in
               the
               Cross
               of
               Christ.
            
             What
             now
             should
             be
             the
             reason
             that
             they
             should
             rejoyce
             in
             that
             most
             which
             was
             most
             despicable
             to
             the
             
             world
             ,
             had
             not
             they
             seen
             far
             ●reater
             truth
             and
             excellency
             in
             it
             ,
             then
             in
             the
             most
             sublime
             speculations
             concerning
             God
             or
             the
             souls
             of
             men
             in
             the
             School
             of
             Plato
             or
             any
             other
             
               heathen
               Philosophers
            
             ?
             That
             all
             men
             should
             be
             bound
             in
             order
             to
             their
             salvation
             ,
             to
             believe
             in
             one
             who
             was
             crucified
             at
             Hierusalem
             ,
             was
             a
             strange
             doctrine
             to
             the
             unbelieving
             world
             :
             but
             if
             the
             Apostles
             had
             but
             endeavoured
             to
             have
             suited
             their
             doctrine
             to
             the
             School
             of
             Plato
             ,
             what
             rare
             persons
             might
             they
             have
             been
             accounted
             among
             the
             
               Heathen
               Philosophers
            
             !
             Had
             they
             only
             in
             general
             terms
             discoursed
             of
             the
             Benignity
             of
             the
             
               Divine
               nature
            
             ,
             and
             the
             manifestations
             of
             
               Divine
               goodness
            
             in
             the
             world
             ,
             and
             that
             ,
             in
             order
             to
             the
             bringing
             of
             the
             souls
             of
             men
             to
             a
             nearer
             participation
             of
             the
             
               Divine
               nature
            
             ,
             the
             perfect
             Idea
             of
             true
             goodness
             ,
             and
             the
             
               express
               image
            
             of
             the
             
               person
               of
               God
            
             ,
             and
             the
             
               resplendency
               of
               his
               glory
            
             had
             vailed
             himself
             in
             
               humane
               nature
            
             ,
             and
             had
             everywhere
             scattered
             such
             beams
             of
             light
             and
             goodness
             ,
             as
             warmed
             and
             invigorated
             the
             
               frozen
               spirits
            
             of
             men
             with
             higher
             sentiments
             of
             God
             and
             themselves
             ,
             and
             raised
             them
             up
             above
             the
             faeculency
             of
             this
             
               terrestrial
               matter
            
             to
             breath
             in
             a
             
               freer
               air
            
             ,
             and
             converse
             with
             more
             
               noble
               objects
            
             ,
             and
             by
             degrees
             to
             fit
             the
             souls
             of
             men
             for
             those
             more
             
               pure
               illapses
            
             of
             
               real
               goodness
            
             ,
             which
             might
             
               alwayes
               satisfie
            
             the
             
               souls
               desires
            
             ,
             and
             yet
             
               alwayes
               keep
               them
               up
            
             till
             the
             soul
             should
             be
             sunning
             its
             self
             to
             all
             eternity
             under
             the
             
               immediate
               beams
            
             of
             Light
             and
             Love
             :
             And
             that
             after
             this
             
               Incarnate
               Deity
            
             had
             spread
             abroad
             the
             wings
             of
             his
             Love
             for
             a
             while
             upon
             this
             
               lower
               world
            
             ,
             till
             by
             his
             
               gentle
               heat
            
             and
             incubation
             he
             had
             quickned
             the
             more
             plyable
             world
             to
             some
             degree
             of
             a
             
               Divine
               life
            
             ,
             he
             then
             
               retreated
               himself
            
             back
             again
             into
             the
             
               superiour
               world
            
             ,
             and
             put
             off
             that
             vail
             by
             which
             he
             made
             himself
             known
             to
             those
             who
             are
             here
             confined
             to
             the
             prisons
             of
             their
             bodies
             :
             Thus
             ,
             I
             say
             ,
             had
             the
             Apostles
             minded
             applause
             among
             the
             
               admired
               Philosophers
            
             of
             the
             Heathens
             ,
             how
             easie
             had
             it
             been
             for
             them
             to
             have
             made
             some
             considerable
             additions
             to
             their
             
               highest
               speculations
            
             ,
             and
             have
             left
             out
             any
             thing
             which
             might
             seem
             so
             mean
             and
             contemptible
             as
             the
             death
             of
             the
             Son
             of
             God!
             But
             this
             they
             were
             so
             far
             from
             ,
             that
             the
             
               main
               thing
            
             which
             they
             preached
             to
             the
             world
             ,
             was
             ,
             the
             vanity
             of
             
               humane
               wisdom
            
             without
             Christ
             ,
             and
             the
             
             necessity
             of
             all
             mens
             believing
             in
             that
             Iesus
             who
             was
             crucified
             at
             Hierusalem
             .
          
           
             The
             Apostles
             indeed
             discover
             very
             
               much
               ,
               infinitely
               more
            
             then
             ever
             the
             most
             
               lofty
               Pl
               —
               tonist
            
             could
             do
             ,
             concerning
             the
             goodness
             and
             
               Love
               of
               God
               to
               mankind
            
             ;
             but
             that
             wherein
             they
             manifested
             
               the
               Love
               of
               God
               to
               the
               world
               ,
               was
               that
               he
               gave
               his
            
             
             
               only
               begotten
               son
               ,
               that
               whosoever
               believeth
               in
               him
               should
               not
               perish
               but
               have
               everlasting
               life
               .
               And
               that
               herein
               was
               the
               Love
            
             
             
               of
               God
               manifested
               ,
               that
               while
               we
               were
               yet
               sinners
               ,
               Christ
               dyed
               for
               us
               .
            
             And
             that
             
               this
               was
               the
               greatest
               truth
               and
               worthy
               of
               all
            
             
             
               acceptation
               ,
               that
               Iesus
               Christ
               came
               into
               the
               world
               to
               save
               sinners
               .
            
             They
             never
             dreamt
             of
             any
             
               divine
               goodness
            
             which
             should
             make
             men
             happy
             without
             Christ
             :
             No
             ,
             it
             was
             their
             design
             to
             perswade
             the
             world
             that
             all
             the
             communications
             of
             
               Gods
               goodness
            
             to
             the
             world
             were
             wholly
             in
             and
             
               through
               Iesus
               Christ
            
             ,
             and
             it
             is
             impossible
             that
             any
             should
             think
             otherwise
             ,
             unless
             Plato
             knew
             more
             of
             the
             mind
             of
             God
             then
             our
             
               blessed
               Saviour
            
             ,
             and
             Plotinus
             then
             Saint
             Paul.
             Can
             we
             think
             now
             that
             the
             Apostles
             should
             hazard
             the
             reputation
             of
             their
             own
             wits
             so
             much
             as
             they
             did
             to
             the
             world
             ,
             and
             be
             accounted
             bablers
             ,
             and
             fools
             ,
             and
             madmen
             ,
             for
             preaching
             the
             way
             of
             salvation
             to
             be
             only
             by
             a
             
               person
               crucified
               between
               two
               thieves
               at
               Hierusalem
               ,
            
             had
             they
             not
             been
             convinced
             not
             only
             of
             the
             truth
             but
             importance
             of
             it
             ,
             and
             that
             it
             concerned
             men
             as
             much
             to
             believe
             it
             ,
             as
             it
             did
             to
             avoid
             
               eternal
               misery
            
             ?
             Did
             Saint
             Paul
             preach
             ever
             the
             less
             the
             words
             of
             truth
             and
             soberness
             ,
             because
             he
             was
             told
             to
             his
             face
             
               that
               his
               Learning
               had
               made
               him
               mad
               ?
            
             But
             if
             he
             was
             
               besides
               himself
               ,
               it
               was
               for
               Christ
            
             ;
             and
             what
             wonder
             was
             it
             if
             the
             
               Love
               of
               Christ
            
             in
             the
             Apostle
             should
             make
             him
             willing
             to
             lose
             his
             reputation
             for
             him
             ,
             seeing
             
               Christ
               made
               himself
               of
               no
               reputation
               ,
            
             that
             he
             might
             be
             in
             a
             capacity
             to
             do
             us
             good
             ?
             We
             see
             the
             
               Apostles
               were
               not
               ashamed
               of
               the
               Gospel
               of
               Christ
               ,
            
             because
             they
             knew
             
               it
               was
               the
               power
               of
               God
               to
               salvation
               ,
            
             and
             therefore
             neither
             in
             their
             preaching
             or
             their
             writings
             would
             they
             omit
             any
             of
             those
             passages
             concerning
             our
             
               Saviours
               death
            
             ,
             which
             might
             be
             accounted
             the
             most
             dishonourable
             to
             his
             person
             .
             Which
             is
             certainly
             as
             great
             an
             evidence
             of
             their
             sidelity
             as
             can
             be
             expected
             ;
             which
             makes
             Origen
             say
             that
             the
             Disciples
             of
             Christ
             writ
             all
             
             things
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               with
               a
               great
               deal
               of
               candour
               and
            
             
             
               love
               of
               truth
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               not
               concealing
               from
               the
               world
               those
               passages
               of
               the
               life
               of
               Christ
               ,
               which
               would
               be
               accounted
               most
               foolish
               and
               ridiculous
               .
            
          
           
             2.
             
             
               With
               the
               greatest
               plainness
               and
               simplicity
               of
               speech
               .
            
             Such
             whose
             design
             is
             to
             impose
             upon
             the
             minds
             of
             men
             with
             some
             
               cunningly
               devised
               fables
               ,
               love
            
             as
             much
             ambiguity
             as
             ever
             Apollo
             did
             in
             his
             most
             
               winding
               oracles
            
             ,
             of
             whom
             it
             is
             said
             ,
             
               
                 Ambage
                 nexâ
                 Delphico
                 mos
                 est
                 Dco
              
               
                 Arcana
                 tegere
                 .
              
            
             Servius
             tells
             us
             ,
             that
             
               Iupiter
               Ammon
            
             was
             therefore
             pictured
             
             with
             Rams-horns
             ,
             because
             his
             answers
             had
             as
             many
             turnings
             and
             windings
             as
             they
             had
             .
             But
             the
             horns
             which
             Moses
             was
             wont
             to
             be
             pictured
             with
             ,
             did
             only
             note
             light
             and
             perspicuity
             (
             from
             the
             ambiguity
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             notes
             the
             
               sending
               forth
               of
               rayes
               of
               light
               like
               a
               horn
               )
            
             and
             yet
             Moses
             himself
             was
             vailed
             ,
             in
             comparison
             of
             the
             openness
             and
             plainness
             of
             speech
             which
             was
             in
             the
             
               Apostles
               .
               Impostors
            
             cast
             a
             mist
             of
             many
             dark
             and
             
               cloudy
               words
            
             before
             them
             ,
             but
             when
             they
             are
             once
             brought
             into
             the
             
               open
               light
            
             ,
             their
             vizard
             falls
             off
             ,
             and
             their
             
               deformity
               appears
            
             .
             Such
             persons
             delight
             in
             soaring
             quite
             out
             of
             the
             apprehensions
             of
             those
             who
             follow
             them
             ,
             and
             never
             think
             themselves
             better
             recompenced
             for
             their
             pains
             ,
             then
             when
             they
             are
             most
             admired
             and
             least
             understood
             .
             But
             never
             was
             Christianity
             more
             dishonoured
             ,
             then
             when
             men
             brought
             it
             from
             its
             
               native
               simplicity
            
             and
             plainness
             ,
             into
             a
             company
             of
             cloudy
             and
             
               insignificant
               expressions
            
             ,
             which
             are
             so
             far
             from
             making
             men
             better
             understand
             the
             truth
             of
             it
             ,
             that
             it
             was
             certainly
             the
             Devils
             design
             by
             such
             
               obscure
               terms
            
             to
             make
             way
             for
             a
             mysterie
             to
             be
             advanced
             (
             but
             it
             was
             of
             iniquity
             )
             and
             soon
             after
             ,
             we
             see
             the
             effect
             of
             it
             in
             another
             oracle
             set
             up
             at
             Rome
             instead
             of
             Delphos
             ,
             and
             all
             the
             pretence
             of
             it
             ,
             was
             the
             obscurity
             supposed
             in
             Scripture
             .
             What!
             darkness
             come
             by
             the
             rising
             of
             the
             Sun
             !
             Or
             is
             the
             Sun
             at
             last
             grown
             so
             beggarly
             ,
             that
             he
             is
             fain
             to
             borrow
             light
             of
             the
             earth
             ?
             Must
             
             the
             S●ripture
             be
             beholding
             to
             the
             Church
             for
             its
             clearness
             ,
             and
             Christ
             himsel●
             not
             speak
             intelligibly
             ,
             unless
             the
             Pop●
             be
             his
             Interpreter
             ?
             Did
             
               Christ
               reveal
            
             to
             the
             world
             the
             Way
             to
             salvation
             ,
             and
             yet
             leave
             men
             to
             se●k
             which
             was
             it
             ,
             till
             a
             Guide
             never
             heard
             of
             in
             the
             Scripture
             come
             to
             direct
             them
             in
             the
             Way
             to
             it
             ?
             What
             
               strange
               witnesses
            
             were
             the
             Apostles
             ,
             if
             they
             did
             no●
             speak
             the
             truth
             with
             plainness
             ?
             How
             had
             men
             been
             to
             s●●k
             as
             ●o
             the
             truth
             of
             Christianity
             ,
             if
             the
             Apostles
             had
             not
             declared
             the
             d●ctrine
             of
             the
             Gospel
             with
             all
             evidence
             and
             perspicuity
             ?
             Whom
             must
             we
             believe
             in
             this
             case
             ,
             the
             Apostles
             or
             the
             
               Roman
               oracle
            
             ?
             The
             Apostles
             they
             tell
             us
             
               they
               speak
            
             
             
               with
               all
               plainness
               of
               speech
            
             and
             for
             that
             end
             purposely
             lay
             aside
             
               all
               exc●llency
               of
               words
            
             and
             
               humane
               wisdom
            
             ,
             that
             men
             might
             not
             be
             to
             seek
             for
             their
             m●aning
             in
             a
             matter
             of
             so
             great
             moment
             ;
             that
             
               the
               Gospel
               was
               hid
               to
               none
               but
               such
               as
               are
               lost
               ,
               and
               whose
               eyes
               are
               blinded
               by
               the
               god
               of
               this
               world
            
             ;
             that
             the
             doctrin●
             revealed
             by
             them
             is
             a
             light
             to
             direct
             us
             in
             our
             way
             to
             heaven
             ,
             and
             a
             rule
             to
             walk
             by
             ;
             and
             it
             is
             a
             strange
             property
             of
             light
             to
             be
             obscure
             ,
             and
             of
             a
             rule
             to
             be
             crooked
             .
             But
             it
             is
             not
             only
             evident
             from
             the
             Apostles
             own
             affirmations
             ,
             that
             they
             laid
             aside
             all
             
               affected
               obscurity
               ,
               ambiguous
               expressions
            
             ,
             and
             
               Philosophical
               terms
            
             ,
             whereby
             the
             world
             might
             have
             been
             to
             seek
             for
             what
             they
             were
             to
             believe
             ,
             but
             it
             is
             likewise
             clear
             from
             the
             very
             nature
             of
             the
             doctrine
             they
             preached
             ,
             and
             the
             design
             of
             their
             preaching
             of
             it
             .
             What
             need
             Rhetorick
             in
             plain
             truths
             ?
             or
             
               affected
               phrases
            
             in
             giving
             evidence
             ?
             How
             incongruous
             would
             
               obscure
               expressions
            
             have
             been
             to
             the
             design
             of
             
               saving
               souls
            
             by
             the
             foolishness
             of
             preaching
             ?
             For
             if
             they
             had
             industriously
             spoken
             in
             their
             preaching
             ,
             above
             the
             capacities
             of
             those
             they
             spake
             to
             ,
             they
             could
             never
             have
             converted
             a
             soul
             without
             a
             miracle
             ;
             for
             the
             ordinary
             way
             of
             conversion
             must
             be
             by
             the
             understanding
             ;
             and
             how
             could
             that
             work
             upon
             the
             understanding
             ,
             which
             was
             so
             much
             above
             it
             ?
             But
             saith
             the
             
               Apostle
               ,
               we
               preach
               not
               our selves
               ,
               but
               Christ
               Iesus
               the
               Lord
               ,
               and
               our selves
               your
               servants
               for
               Iesus
               sake
               .
            
             If
             they
             had
             sought
             themselves
             or
             their
             own
             credit
             and
             reputation
             ,
             there
             might
             
             have
             been
             some
             reason
             that
             they
             should
             have
             used
             the
             way
             of
             the
             Sophists
             among
             the
             Greeks
             ,
             and
             by
             
               declamatory
               speeches
            
             to
             have
             inhanceed
             their
             esteem
             among
             the
             v●lgar
             .
             But
             
             the
             Apostles
             disowned
             and
             rejected
             all
             these
             
               vulgar
               artifices
            
             of
             mean
             and
             
               low-spirited
               men
            
             ;
             they
             laid
             aside
             all
             
               those
               enticing
               words
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               of
               the
               way
               of
               the
               Heathen
               Sophists
               ,
            
             and
             declared
             the
             T●stimony
             of
             God
             with
             
               spiritual
               evidence
            
             ;
             
             
               they
               handled
               not
               the
               word
               of
               God
               deceitfully
               ,
               but
               by
               manifestation
               of
               the
               truth
               ,
               commended
               themselves
               to
               every
               mans
            
             
             
               cons●ience
               in
               the
               sight
               of
               God
               :
            
             Now
             what
             could
             be
             so
             suiteable
             to
             such
             a
             design
             ,
             as
             the
             greatest
             plainness
             and
             faithfulness
             in
             what
             they
             spake
             ?
             We
             find
             in
             the
             testimony
             of
             the
             Apostles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Origen
             
             speaks
             ,
             
               nothing
               that
               is
               spurious
               or
               counterfeit
               ,
               nothing
               savouring
               of
               the
               cunning
               craftiness
               of
               such
               as
               lie
               in
               wait
               to
               deceive
               ;
               and
            
             saith
             he
             ,
             
               it
               is
               impossible
               to
               think
               that
               men
               never
               bred
               up
               in
               the
               Sophistry
               of
               the
               Gre●ks
               ,
               nor
               experienced
               in
               the
               Rhetorical
               insinuations
               used
               among
               them
               ,
               could
               ever
               be
               able
               so
               suddenly
               to
               perswade
               the
               world
               to
               embrace
               that
               which
               had
               been
               a
               figment
               of
               their
               own
               brains
               .
            
             The
             truth
             is
             ,
             the
             Apostles
             speak
             like
             men
             very
             confident
             of
             the
             truth
             of
             what
             they
             speak
             ,
             and
             not
             like
             such
             who
             were
             fain
             to
             fetch
             in
             the
             help
             of
             all
             their
             Topicks
             ,
             to
             find
             out
             some
             
               probable
               arguments
            
             to
             make
             men
             believe
             that
             which
             it
             is
             probable
             they
             did
             not
             
               believe
               themselves
            
             ,
             which
             was
             most
             commonly
             the
             case
             of
             the
             great
             Orators
             among
             the
             Heathens
             .
             We
             find
             no
             
               pedantick
               flourishes
            
             ,
             no
             
               slattering
               insinuations
            
             ,
             no
             
               affected
               cadencyes
            
             ,
             no
             such
             great
             care
             of
             the
             rising
             and
             falling
             of
             words
             in
             the
             
               several
               sentences
            
             ,
             which
             make
             up
             so
             great
             a
             part
             of
             that
             which
             was
             accounted
             eloquence
             in
             the
             Apostles
             times
             .
             These
             things
             were
             too
             mean
             a
             prey
             for
             the
             spirits
             of
             the
             Apostles
             to
             quarry
             upon
             ;
             every
             thing
             in
             them
             was
             grave
             and
             serious
             ,
             every
             word
             had
             its
             due
             weight
             ,
             every
             
               sentence
               brim-full
            
             of
             
               spiritual
               matter
            
             ,
             their
             whole
             discourse
             most
             becoming
             the
             Majesty
             and
             Authority
             of
             that
             spirit
             which
             they
             spake
             by
             .
             And
             therein
             was
             seen
             a
             great
             part
             of
             the
             
               infinite
               wisdom
            
             of
             God
             in
             the
             choice
             he
             made
             of
             the
             persons
             who
             were
             to
             propagate
             the
             Doctrine
             of
             Christ
             in
             the
             world
             ,
             that
             they
             were
             not
             such
             who
             by
             reason
             of
             their
             
               great
               repute
            
             and
             fame
             in
             the
             world
             ,
             might
             easily
             draw
             whole
             multitudes
             to
             imbrace
             their
             dictates
             ,
             but
             (
             that
             there
             might
             not
             be
             the
             least
             foundation
             for
             an
             
               implicit
               faith
            
             )
             they
             were
             of
             so
             mean
             rank
             and
             condition
             in
             the
             world
             ,
             that
             in
             all
             
             probability
             their
             names
             had
             never
             been
             hard
             of
             ,
             had
             not
             their
             doctrine
             made
             them
             famous
             .
             To
             this
             purpose
             Origen
             excellently
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               I
               am
               of
               opinion
            
             ,
             saith
             he
             ,
             
               that
               Iesus
               did
               purposely
               make
               use
               of
               such
               preachers
               of
               his
               doctrine
               ,
               that
               there
               might
               be
               no
               place
               for
               suspicion
               that
               they
               came
               instructed
               with
               the
               arts
               of
               Sophistry
               ;
               but
               that
               it
               be
               clearly
               manifest
               to
               all
               that
               would
               consider
               it
               ,
               that
               there
               was
               nothing
               of
               design
               in
               those
               who
               discovered
               so
               much
               simplicity
               in
               their
               writings
               ,
               and
               that
               they
               had
               a
               more
               divine
               power
               which
               was
               more
               efficacious
               then
               the
               greatest
               volubility
               of
               expressions
               ,
               or
               ornaments
               of
               speech
               ,
               or
               the
               artifices
               which
               were
               used
               in
               the
               Grecian
               compositions
               .
            
          
           
             3.
             
             The
             Apostles
             delivered
             their
             
               doctrine
               with
               the
               greatest
               openness
               and
               freedom
               of
               spirit
            
             ;
             they
             did
             not
             give
             out
             one
             thing
             to
             the
             world
             ,
             and
             another
             to
             their
             
               private
               Disciples
            
             ;
             but
             with
             great
             freedom
             and
             boldness
             declared
             their
             doctrine
             in
             the
             most
             
               publick
               places
            
             ,
             and
             before
             their
             
               greatest
               enemies
            
             .
             They
             knew
             they
             were
             looked
             on
             as
             deceivers
             by
             the
             world
             ,
             but
             yet
             they
             knew
             themselves
             to
             be
             true
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             This
             is
             
             the
             usual
             
               requital
               good
               men
            
             have
             from
             the
             world
             ,
             that
             they
             are
             looked
             on
             as
             the
             
               greatest
               deceivers
            
             of
             it
             ;
             if
             it
             be
             so
             with
             others
             ,
             they
             have
             much
             less
             cause
             to
             wonder
             at
             it
             ,
             when
             even
             he
             ,
             who
             by
             one
             Prophet
             is
             stiled
             
               the
               desire
               of
               Nations
            
             ,
             is
             
             by
             another
             said
             
               to
               be
               despised
               and
               rejected
               of
               men
            
             ;
             and
             when
             Christ
             was
             in
             the
             world
             he
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               deceiver
            
             ;
             no
             wonder
             ,
             then
             if
             his
             Disciples
             were
             accounted
             such
             ,
             although
             they
             manifested
             their
             veracity
             by
             their
             open
             carriage
             and
             
               free
               speaking
            
             to
             the
             faces
             of
             their
             greatest
             adversaries
             .
             The
             Apostles
             neither
             feared
             the
             
               Iews
               skill
            
             in
             their
             Law
             ,
             nor
             the
             wisdom
             and
             subtilty
             of
             the
             Greeks
             :
             Saint
             Paul
             preacheth
             Christ
             openly
             among
             the
             Iews
             in
             their
             Synagogues
             ,
             and
             among
             the
             Athenians
             he
             encounters
             the
             Epicureans
             and
             Stoicks
             ,
             and
             preacheth
             to
             them
             Iesus
             and
             the
             resurrection
             .
             
             
             If
             the
             Apostles
             had
             any
             thing
             of
             deceivers
             in
             them
             ,
             as
             to
             the
             things
             they
             related
             concerning
             Christ
             ,
             they
             would
             not
             certainly
             have
             spoken
             with
             so
             much
             confidence
             concerning
             Christ
             in
             the
             presence
             of
             those
             who
             had
             been
             his
             murderers
             ,
             but
             we
             see
             they
             appealed
             to
             themselves
             ,
             as
             to
             the
             miracles
             which
             he
             had
             wrought
             among
             them
             ,
             and
             for
             his
             resurrection
             they
             were
             ready
             to
             lay
             down
             their
             lives
             in
             giving
             testimony
             to
             the
             truth
             of
             it
             .
             That
             his
             body
             was
             gone
             ,
             was
             evident
             ;
             that
             the
             Apostles
             should
             take
             it
             away
             was
             impossible
             ,
             considering
             what
             a
             guard
             of
             souldiers
             they
             had
             set
             upon
             it
             ,
             and
             how
             timerous
             and
             fearful
             the
             Apostles
             were
             ,
             that
             they
             fled
             upon
             Christs
             being
             apprehended
             .
             Now
             what
             could
             it
             be
             ,
             could
             make
             such
             
               fearful
               persons
            
             afterwards
             so
             couragious
             and
             resolute
             as
             they
             were
             ,
             had
             there
             not
             been
             some
             more
             then
             
               ordinary
               power
            
             to
             convince
             and
             encourage
             them
             ?
          
           
             4.
             
             The
             Apostles
             deliver
             their
             
               Testimony
               with
               the
               greatest
               particularity
               as
               to
               all
               circumstances
               .
            
             They
             do
             not
             change
             or
             alter
             any
             of
             them
             upon
             
               different
               examinations
            
             before
             several
             persons
             ;
             they
             all
             agree
             in
             the
             
               greatest
               constancy
            
             to
             themselves
             and
             uniformity
             with
             
               each
               other
            
             .
             As
             to
             matters
             of
             indifferency
             ,
             we
             find
             the
             Apostles
             very
             yielding
             and
             condescending
             ,
             but
             as
             to
             any
             thing
             which
             concerned
             their
             testimony
             ,
             most
             constant
             and
             resolved
             .
             Had
             the
             Gospel
             been
             some
             
               cunningly
               contrived
               fancy
            
             ,
             it
             had
             been
             impossible
             but
             so
             many
             
               different
               persons
            
             ,
             in
             such
             different
             places
             ,
             and
             under
             such
             
               different
               conditions
            
             ,
             would
             have
             varyed
             as
             to
             some
             material
             circumstance
             of
             it
             :
             Or
             else
             they
             would
             have
             been
             so
             wise
             as
             to
             have
             delivered
             it
             in
             
               general
               terms
            
             ,
             without
             insisting
             much
             on
             such
             
               particular
               circumstances
            
             ,
             which
             if
             they
             had
             been
             false
             ,
             might
             have
             been
             very
             easily
             disproved
             :
             but
             with
             what
             particular
             enumeration
             of
             circumstances
             do
             the
             Apostles
             preach
             Christ
             to
             the
             world
             ?
             Peter
             tells
             the
             Iews
             that
             it
             was
             Iesus
             
             of
             Nazareth
             
               whom
               he
               preached
            
             ;
             and
             lest
             they
             should
             think
             it
             was
             not
             the
             same
             person
             who
             rose
             again
             ,
             with
             great
             boldness
             and
             freedom
             of
             spirit
             he
             saith
             to
             them
             ,
             
               Therefore
               let
               all
               the
               house
               of
            
             Israel
             
               know
               assuredly
               that
               God
               hath
               made
               that
               same
            
             
             
               Iesus
               whom
               ye
               have
               crucified
               ,
               both
               Lord
               and
               Christ.
            
             Yea
             that
             same
             individual
             person
             who
             was
             conversant
             in
             the
             world
             ,
             and
             dyed
             upon
             the
             
               Cross
               ,
               is
               now
               become
               a
               Prince
               and
               Saviour
               to
            
             
             
             
               give
               repentance
               to
            
             Israel
             
               and
               remission
               of
               sins
            
             .
             If
             there
             had
             been
             any
             ground
             of
             suspition
             as
             to
             these
             things
             ,
             who
             had
             been
             so
             able
             to
             disprove
             them
             ,
             or
             so
             ready
             to
             do
             it
             ,
             as
             those
             persons
             who
             had
             crucified
             him
             ?
             For
             we
             cannot
             conceive
             but
             those
             who
             had
             a
             hand
             in
             his
             death
             ,
             would
             endeavour
             by
             all
             possible
             means
             to
             disprove
             his
             resurrection
             from
             the
             dead
             .
             For
             what
             a
             case
             were
             they
             like
             to
             be
             in
             ,
             if
             those
             things
             which
             the
             Apostles
             so
             confidently
             preached
             were
             true
             ?
             If
             
               Christ
               had
               all
               power
               now
               in
               his
               hands
               ,
            
             and
             
               there
               were
               salvation
               in
               no
               other
               name
               ,
               but
               only
               in
               his
               whom
               they
               had
               crucified
               ,
            
             they
             were
             like
             to
             be
             in
             a
             most
             
               desperate
               condition
            
             ;
             therefore
             if
             any
             men
             can
             be
             supposed
             inquisitive
             after
             the
             truth
             of
             these
             circumstances
             ,
             no
             doubt
             these
             were
             ;
             and
             if
             they
             could
             have
             found
             the
             least
             flaw
             in
             their
             testimony
             ,
             the
             world
             would
             soon
             have
             ringed
             of
             it
             ;
             and
             the
             Iews
             who
             were
             then
             so
             much
             dispersed
             abroad
             ,
             would
             have
             divulged
             it
             into
             all
             parts
             ,
             the
             Apostles
             would
             have
             been
             told
             of
             it
             as
             they
             preached
             Christ
             in
             the
             Synagogues
             .
             And
             can
             we
             in
             any
             reason
             think
             ,
             but
             those
             Iews
             who
             persecuted
             Paul
             as
             he
             preached
             in
             the
             Synagogues
             of
             Asia
             ,
             and
             afterwards
             impeached
             him
             so
             openly
             at
             Ierusalem
             ,
             would
             there
             enquire
             into
             all
             the
             circumstances
             concerning
             Christ
             ,
             and
             all
             the
             other
             Iews
             would
             write
             to
             their
             Friends
             at
             Ierusalem
             to
             be
             fully
             informed
             of
             those
             
               strange
               things
            
             which
             were
             told
             
               them
               openly
            
             in
             all
             places
             in
             their
             Synagogues
             by
             men
             of
             their
             own
             Nation
             and
             language
             ,
             concerning
             one
             Iesus
             who
             was
             crucified
             and
             
               rose
               again
            
             from
             the
             dead
             .
             Had
             there
             been
             now
             any
             so
             much
             as
             plausible
             pretext
             that
             any
             of
             these
             circumstances
             were
             not
             true
             ,
             can
             we
             think
             but
             that
             a
             people
             so
             
               unmeasureably
               given
            
             to
             their
             own
             wayes
             and
             traditions
             ,
             would
             in
             all
             places
             have
             vented
             any
             thing
             that
             might
             have
             tended
             to
             the
             disparagement
             of
             Christ
             and
             his
             Apostles
             ?
             But
             we
             see
             malice
             its
             self
             could
             not
             find
             any
             flaw
             in
             the
             
               Apostles
               testimony
            
             ;
             for
             if
             it
             had
             ,
             we
             should
             certainly
             have
             heard
             of
             it
             ,
             either
             from
             the
             Iews
             ,
             or
             from
             the
             great
             opposers
             of
             Christianity
             among
             the
             Heathens
             ,
             who
             pretended
             to
             be
             curious
             and
             
               inquisitive
               persons
            
             ,
             such
             as
             
               Celsus
               ,
               Iulian
               ,
               Hierocles
            
             ,
             and
             Porphyrie
             were
             .
             What
             reason
             can
             we
             have
             then
             in
             the
             least
             to
             suspect
             such
             a
             Testimony
             which
             passed
             so
             uncontrouled
             in
             that
             time
             when
             it
             was
             alone
             capable
             of
             being
             
             disproved
             ,
             and
             mens
             interest
             and
             design
             would
             put
             them
             so
             much
             upon
             it
             ?
             The
             strength
             of
             which
             will
             appear
             from
             the
             next
             proposition
             ,
             which
             is
             ,
          
           
             
               No
               Testimony
               ought
               to
               be
               taken
               against
               a
               matter
               of
               fact
               thus
            
             
             
               attested
               ,
               but
               from
               such
               persons
               who
               had
               greater
               knowledge
               of
               the
               things
               attested
               ,
               and
               manifest
               greater
               fidelity
               in
               reporting
               them
               .
            
             It
             is
             easie
             to
             make
             it
             appear
             ,
             that
             supposing
             any
             persons
             at
             that
             time
             had
             contradicted
             the
             Testimony
             of
             the
             Apostles
             concerning
             our
             Saviour
             ,
             yet
             there
             had
             been
             no
             reason
             in
             the
             world
             to
             have
             hearkned
             to
             their
             Testimony
             in
             opposition
             to
             that
             of
             the
             Apostles
             ;
             and
             that
             on
             these
             accounts
             .
             1.
             
             The
             Apostles
             witnessed
             the
             Affirmative
             ,
             which
             is
             more
             capable
             of
             being
             attested
             then
             any
             negative
             can
             be
             .
             2.
             
             The
             Apostles
             were
             more
             conversant
             with
             Christ
             then
             any
             other
             persons
             were
             ,
             because
             they
             were
             chosen
             for
             that
             very
             end
             by
             him
             to
             be
             constantly
             with
             him
             ;
             could
             any
             therefore
             be
             more
             capable
             of
             knowing
             the
             truth
             of
             all
             particulars
             concerning
             Christ
             then
             these
             were
             ?
             Had
             there
             been
             any
             ground
             of
             suspicion
             concerning
             the
             design
             of
             Christ
             ,
             why
             could
             not
             the
             Iews
             prevail
             with
             Iudas
             to
             discover
             it
             as
             well
             as
             to
             betray
             his
             
               person
               ?
               Iudas
            
             had
             done
             but
             a
             good
             work
             if
             Christ
             had
             been
             such
             an
             impostor
             as
             the
             
               Iews
               blasphemously
            
             said
             he
             was
             ;
             what
             made
             Iudas
             then
             so
             little
             satisfied
             with
             his
             work
             ,
             that
             he
             grew
             weary
             of
             his
             life
             upon
             it
             ,
             and
             
               threw
               himself
            
             away
             in
             the
             most
             
               horrid
               despair
            
             ?
             No
             person
             certainly
             had
             been
             so
             fit
             to
             have
             been
             produced
             as
             a
             witness
             against
             Christ
             ,
             as
             Iudas
             who
             had
             been
             so
             long
             with
             him
             ,
             and
             had
             heard
             his
             speeches
             and
             observed
             his
             miracles
             ;
             but
             he
             had
             not
             
               patience
               enough
            
             to
             stay
             after
             that
             
               horrid
               fact
            
             to
             be
             a
             witness
             against
             him
             ;
             nay
             he
             was
             the
             greatest
             witness
             at
             that
             time
             for
             him
             ,
             when
             he
             who
             had
             betrayed
             him
             came
             to
             the
             Sanhedrim
             when
             consulting
             about
             his
             death
             ,
             and
             told
             them
             
               that
               he
               had
               sinned
               in
               betraying
               innocent
               blood
               .
            
             What
             possible
             evidence
             
             could
             have
             been
             given
             more
             in
             behalf
             of
             our
             Saviour
             then
             that
             was
             ?
             when
             a
             person
             so
             covetous
             as
             to
             betray
             his
             Master
             for
             
               thirty
               pieces
            
             of
             silver
             ,
             was
             so
             weary
             of
             his
             bargain
             that
             he
             comes
             and
             throws
             back
             the
             money
             ,
             and
             declares
             the
             
               person
               innocent
            
             whom
             he
             had
             betrayed
             ?
             And
             this
             person
             too
             was
             such
             a
             one
             as
             knew
             our
             Saviour
             far
             better
             then
             any
             of
             the
             
             witnesses
             whom
             afterwards
             they
             suborned
             against
             him
             ,
             who
             yet
             contradicted
             each
             other
             ,
             and
             at
             last
             could
             produce
             nothing
             which
             in
             the
             judgement
             of
             the
             
               Heathen
               Governour
            
             could
             make
             him
             
               judge
               Christ
            
             worthy
             of
             death
             .
             3.
             
             The
             Apostles
             were
             freer
             from
             design
             then
             any
             counter-witness
             at
             that
             
               time
               could
               be
            
             ;
             we
             have
             already
             proved
             the
             Apostles
             could
             not
             possibly
             have
             any
             other
             motive
             to
             affirm
             what
             they
             did
             but
             full
             conviction
             of
             the
             truth
             of
             what
             they
             spake
             ;
             but
             now
             if
             any
             among
             the
             Iews
             at
             that
             time
             had
             asserted
             any
             thing
             contrary
             to
             the
             Apostles
             ,
             we
             have
             a
             
               clear
               account
            
             of
             it
             ,
             and
             what
             motive
             might
             induce
             them
             to
             it
             ;
             viz.
             the
             preserving
             of
             their
             honour
             and
             reputation
             with
             the
             people
             ,
             the
             upholding
             their
             traditions
             ,
             besides
             their
             open
             and
             declared
             enmity
             against
             Christ
             without
             any
             sufficient
             reason
             at
             all
             for
             it
             :
             now
             who
             would
             believe
             the
             testimony
             of
             the
             Scribes
             and
             Pharisees
             who
             had
             so
             great
             authority
             among
             the
             people
             ,
             which
             they
             were
             like
             to
             lose
             ,
             if
             
               Christs
               doctrine
            
             were
             true
             ,
             before
             that
             of
             the
             Apostles
             who
             parted
             with
             all
             for
             the
             sake
             of
             Christ
             ,
             and
             ventured
             themselves
             wholly
             upon
             the
             truth
             of
             our
             
               Saviours
               doctrine
            
             ?
             4.
             
             None
             ever
             did
             so
             much
             to
             attest
             the
             negative
             ,
             as
             the
             Apostles
             did
             to
             prove
             their
             fidelity
             as
             to
             the
             affirmative
             .
             Had
             sufficient
             counter-witness
             been
             timely
             produced
             ,
             we
             cannot
             think
             the
             Apostles
             would
             have
             run
             so
             many
             
               continual
               hazards
            
             in
             Preaching
             the
             things
             which
             related
             to
             the
             person
             and
             actions
             of
             Christ.
             Did
             ever
             any
             lay
             down
             their
             lives
             to
             undeceive
             the
             world
             if
             the
             Apostles
             were
             guilty
             of
             abusing
             it
             ?
             5.
             
             The
             number
             of
             such
             persons
             had
             been
             inconsiderable
             in
             comparison
             of
             those
             who
             were
             so
             fully
             perswaded
             of
             the
             truth
             of
             those
             things
             which
             concern
             our
             Saviour
             ;
             who
             were
             all
             ready
             (
             as
             most
             of
             them
             did
             )
             to
             seal
             the
             truth
             of
             them
             with
             their
             lives
             .
             Whence
             should
             so
             many
             men
             grow
             so
             
               suddenly
               confident
            
             of
             the
             truth
             of
             such
             things
             which
             were
             contrary
             to
             their
             former
             
               perswasions
               ,
               interest
               ;
               education
            
             ,
             had
             they
             not
             been
             delivered
             in
             such
             a
             way
             ,
             that
             they
             were
             assured
             of
             the
             
               undoubted
               truth
            
             of
             them
             ?
             which
             brings
             me
             to
             the
             last
             proposition
             ,
             which
             is
             ,
          
           
             
               Matters
               of
               fact
               being
               first
               believed
               on
               the
               account
               of
               eye-witnesses
               ,
               and
               received
               with
               an
               universal
               and
               uncontrouled
            
             
             
               assent
               by
               all
               such
               persons
               who
               have
               thought
               themselves
               concerned
            
             
             
               in
               knowing
               the
               truth
               of
               them
               ,
               do
               yeild
               a
               sufficient
               foundation
               for
               a
               firm
               assent
               to
               be
               built
               upon
               .
            
             I
             take
             it
             for
             granted
             that
             there
             is
             
               sufficient
               foundation
            
             for
             a
             
               firm
               assent
            
             ,
             where
             there
             can
             be
             no
             reason
             given
             to
             question
             the
             evidence
             ;
             which
             that
             there
             is
             not
             in
             this
             present
             case
             will
             appear
             from
             these
             following
             considerations
             .
          
           
             1.
             
             
               That
               the
               multitudes
               of
               those
               persons
               who
               did
               believe
               these
               things
               ,
               had
               liberty
               and
               opportunity
               to
               be
               satisfied
               of
               the
               truth
               of
               them
               before
               they
               believed
               them
               .
            
             Therefore
             no
             reason
             or
             motive
             can
             be
             assigned
             ,
             on
             which
             they
             should
             be
             induced
             to
             believe
             these
             things
             ,
             but
             the
             
               undoubted
               evidence
            
             of
             truth
             which
             went
             along
             with
             them
             .
             I
             confess
             in
             Mahumetisme
             a
             very
             great
             number
             of
             persons
             have
             for
             some
             centuries
             of
             years
             continued
             in
             the
             belief
             of
             the
             doctrine
             of
             Mahomet
             ;
             but
             then
             withall
             there
             is
             a
             sufficient
             account
             to
             be
             given
             of
             that
             ,
             
               viz.
               the
               power
               of
               the
               sword
            
             which
             keeps
             them
             in
             aw
             ,
             and
             strictly
             forbids
             all
             the
             followers
             of
             Mahomet
             to
             dispute
             their
             religion
             at
             all
             ,
             or
             compare
             it
             with
             any
             other
             .
             Therefore
             I
             can
             no
             more
             wonder
             at
             this
             ,
             then
             I
             do
             to
             see
             so
             great
             a
             part
             of
             the
             world
             under
             the
             Tyranny
             of
             the
             
               gre●t
               Turk
            
             :
             Neither
             on
             the
             other
             side
             do
             I
             wonder
             that
             such
             a
             multitude
             of
             those
             
               professing
               Christianity
            
             should
             together
             with
             it
             ,
             believe
             a
             great
             number
             of
             
               erroneous
               doctrines
            
             ,
             and
             live
             in
             the
             practice
             of
             many
             
               gross
               superstitions
            
             ,
             because
             I
             consider
             what
             a
             strange
             
               prevalency
               education
            
             hath
             upon
             
               softer
               spirits
            
             and
             more
             
               easie
               intellectuals
            
             ,
             and
             what
             an
             aw
             an
             Inquisition
             bears
             upon
             timerous
             and
             
               irresolved
               persons
            
             .
             But
             now
             when
             a
             great
             multitude
             of
             
               persons
               sober
            
             and
             inquisitive
             shall
             contrary
             to
             the
             principles
             of
             their
             education
             ,
             and
             without
             fear
             of
             any
             humane
             force
             ,
             (
             which
             they
             beforehand
             see
             will
             persecute
             them
             )
             and
             after
             
               diligent
               enquiry
            
             made
             into
             the
             grounds
             on
             which
             they
             
               believe
               ,
               for
               sake
            
             all
             their
             
               former
               perswasions
            
             ,
             and
             resolvedly
             adhere
             to
             the
             truth
             of
             the
             
               doctrine
               propounded
            
             to
             them
             ,
             though
             it
             cost
             them
             their
             lives
             ;
             if
             this
             give
             us
             not
             reason
             to
             think
             this
             
               doctrine
               true
            
             ,
             we
             must
             believe
             mankind
             to
             be
             the
             most
             
               miserable
               unhappy
               creatures
            
             in
             the
             world
             ;
             that
             will
             with
             so
             much
             
               resolution
               part
            
             with
             all
             advantages
             of
             this
             life
             for
             the
             sake
             of
             one
             to
             come
             ,
             if
             that
             be
             not
             
               undoubtedly
               certain
            
             ,
             and
             the
             
               doctrine
               proposing
            
             it
             
               infallibly
               true
            
             .
             It
             is
             an
             
             
               observable
               circumstance
            
             in
             the
             propagation
             of
             
               Christian
               Religion
            
             ,
             that
             though
             God
             made
             choice
             at
             first
             of
             persons
             generally
             of
             
               mean
               rank
            
             and
             condition
             in
             the
             world
             to
             be
             Preachers
             of
             the
             
               Gospel
               ,
               God
            
             thereby
             making
             it
             appear
             that
             
               our
               faith
               did
               not
               stand
               in
               the
               wisdom
               of
               men
               ,
               but
               in
               the
               power
               of
               God
               ,
            
             and
             therefore
             
               chose
               the
               weak
               things
               of
               the
               world
               to
               confound
            
             
             
               the
               strong
            
             ;
             yet
             soon
             af●er
             the
             Gospel
             was
             preached
             abroad
             in
             the
             world
             ,
             we
             finde
             persons
             of
             great
             place
             and
             reputation
             ,
             of
             great
             parts
             and
             
               abilities
               engaged
            
             in
             the
             profession
             of
             the
             
               Christian
               faith
            
             .
             In
             the
             History
             of
             the
             Acts
             we
             read
             of
             Sergius
             a
             Proconsul
             ,
             of
             Dionysius
             the
             Areopagite
             converted
             to
             the
             faith
             ,
             and
             in
             the
             following
             ages
             of
             the
             Church
             many
             persons
             of
             great
             esteem
             for
             their
             
               excellent
               learning
            
             and
             abilities
             ;
             such
             was
             
               Iustin
               Martyr
            
             ,
             one
             who
             before
             he
             became
             a
             Christian
             ,
             was
             conversant
             with
             all
             sects
             of
             
               Philosophers
               ,
               Stoicks
               ,
               Peripateticks
               ,
               Pythagoreans
               ,
            
             and
             at
             last
             was
             a
             professed
             Platonist
             till
             he
             was
             converted
             from
             Plato
             to
             Christ
             ,
             and
             then
             found
             that
             true
             which
             he
             speaks
             of
             in
             his
             Dialogue
             with
             Trypho
             ,
             that
             after
             all
             his
             enquiries
             into
             Philosophy
             ,
             speaking
             of
             the
             doctrine
             of
             Christ
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               found
               this
               at
               last
               to
               be
               the
               only
               sure
            
             
             
               and
               profitable
               Philosophy
            
             .
             And
             when
             Trypho
             after
             derides
             him
             as
             a
             man
             of
             very
             
               easie
               faith
            
             ,
             who
             would
             leave
             the
             doctrine
             of
             Plato
             for
             that
             of
             Christ
             ,
             (
             for
             it
             seems
             by
             him
             the
             Iews
             then
             had
             a
             more
             favourable
             opinion
             of
             the
             state
             of
             Platonists
             then
             
               Christians
               )
               Iustin
            
             is
             so
             far
             from
             being
             moved
             with
             such
             reproaches
             ,
             that
             he
             tells
             him
             he
             would
             undertake
             to
             demonstrate
             to
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               that
               the
               Christians
               did
               not
               give
               credit
               to
               empty
               fables
               ,
               and
               unprovable
               assertions
               ,
               but
               to
               such
               a
               doctrine
               as
               was
               full
               of
               a
               Divine
               spirit
               and
               power
               ,
               and
               flourished
               with
               grace
               :
            
             The
             proving
             of
             which
             is
             the
             subject
             of
             that
             discourse
             .
             At
             Alexandria
             we
             meet
             with
             a
             succession
             of
             
               excellent
               persons
            
             ,
             all
             which
             were
             not
             only
             embracers
             themselves
             ,
             but
             defenders
             of
             the
             
               Christian
               faith
            
             ;
             for
             setting
             aside
             there
             
               Abilius
               ,
               Iustus
               ,
               Cerdo
               ,
               Eumenes
               ,
               Marcus
               ,
               Celadion
               ,
               Agrippinus
               ,
               Iulianus
               ,
               Demetrius
            
             and
             others
             who
             flourished
             about
             the
             second
             Century
             ,
             I
             shall
             only
             fix
             on
             those
             persons
             who
             were
             famous
             
             enquirers
             after
             truth
             and
             noted
             for
             excellency
             in
             
               Heathen
               learning
            
             ;
             yet
             these
             persons
             after
             all
             their
             inquiries
             found
             nothing
             to
             fix
             on
             but
             the
             
               Christian
               faith
            
             ,
             and
             valued
             no
             other
             discovery
             of
             truth
             in
             comparison
             with
             that
             .
             Such
             was
             Pantaenus
             ,
             who
             as
             Eusebius
             tells
             us
             ,
             was
             an
             
               excellent
               Stoick
            
             before
             he
             became
             a
             Christian
             ,
             and
             was
             after
             so
             eminent
             a
             one
             ,
             that
             in
             imitation
             of
             the
             Apostles
             he
             wen●
             into
             India
             to
             convert
             the
             inhabitants
             to
             the
             
               Christian
               faith
            
             ,
             and
             at
             his
             return
             was
             made
             Rector
             of
             the
             School
             at
             Alexandria
             ;
             which
             as
             the
             same
             author
             tells
             us
             ,
             was
             much
             frequented
             by
             such
             who
             were
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               well
               skild
               in
               humane
               as
               well
               as
               Divine
               learning
               .
            
             How
             excellent
             Pantaenus
             was
             in
             
             
               humane
               learning
            
             may
             appear
             in
             that
             Origen
             and
             Hierome
             both
             make
             his
             example
             their
             plea
             for
             the
             studying
             of
             it
             .
             After
             him
             succeeded
             
               Clemens
               Alexandrinus
               ,
               Pantaenus
            
             his
             Schollar
             ,
             a
             person
             of
             
               great
               depth
            
             of
             learning
             and
             
               exquisitly
               skild
            
             in
             all
             
               Heathen
               Antiquities
            
             ,
             as
             appears
             by
             his
             
               remaining
               writings
            
             .
             The
             Learning
             of
             Origen
             is
             sufficiently
             known
             ,
             which
             was
             in
             such
             great
             reputation
             in
             his
             own
             time
             ,
             that
             not
             only
             Christians
             
             but
             Philosophers
             flocked
             to
             his
             Lectures
             at
             Alexandria
             as
             Eusebius
             tells
             us
             ,
             wherein
             he
             read
             the
             Mathematicks
             ,
             and
             other
             parts
             of
             Philosophy
             as
             well
             as
             the
             Scriptures
             ;
             and
             the
             same
             author
             informs
             us
             that
             the
             Philosophers
             did
             dedicate
             their
             books
             to
             him
             ,
             and
             sometimes
             chose
             him
             as
             arbitrator
             between
             them
             in
             
               matters
               of
               dispute
            
             ;
             and
             Porphyrie
             himself
             in
             his
             books
             against
             the
             
               Christians
               vouchsafed
            
             a
             high
             encomium
             of
             Origen
             for
             his
             
               excellent
               learning
            
             .
             In
             Origens
             time
             Heraclas
             a
             Presbyter
             of
             Alexandria
             for
             five
             years
             together
             frequented
             the
             Schools
             of
             the
             Philosophers
             ,
             and
             put
             on
             the
             
               Philosophick
               pallium
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
             
               was
               very
               conversant
               in
               the
               books
               of
               the
               Grecian
               Learning
               .
            
             Besides
             these
             we
             read
             of
             Pierius
             and
             Achillas
             two
             Presbyters
             of
             Alexandria
             who
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             as
             
               Nicephorus
               Callistus
            
             speaks
             ,
             
               persons
               well
               skild
               in
               the
               Grecian
               learning
               and
               Philosophy
               .
            
             If
             from
             Alexandria
             we
             go
             to
             Caesarea
             ,
             there
             we
             not
             only
             meet
             with
             a
             School
             of
             learning
             among
             the
             Christians
             ,
             but
             with
             persons
             very
             eminent
             in
             all
             kinds
             of
             learning
             ;
             such
             were
             the
             famous
             Pamphilus
             and
             Eusebius
             so
             great
             an
             admirer
             of
             him
             ,
             that
             
             ever
             since
             he
             is
             called
             
               Eusebius
               Pamphili
            
             .
             At
             Antioch
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Nicephorus
             
             speaks
             ,
             
               a
               person
               versed
               in
               all
               kind
               of
               ingenuous
               literature
               .
               Anatclius
               Bishop
            
             of
             Laodicea
             one
             versed
             in
             
               Geometry
               ,
               Astronomy
            
             ,
             and
             all
             kind
             of
             Philosophy
             as
             
               well
               as
               in
               the
               doctrine
               of
            
             
             Christ.
             Thus
             we
             see
             how
             in
             those
             early
             dayes
             of
             the
             
               Greek
               Church
            
             what
             
               excellent
               persons
            
             many
             of
             those
             were
             who
             were
             
               zealous
               Professors
            
             of
             Christianity
             ;
             and
             concerning
             those
             of
             the
             
               Latin
               Church
            
             ,
             I
             shall
             only
             mention
             that
             speech
             of
             St.
             Austin
             who
             was
             himself
             an
             instance
             of
             the
             same
             nature
             and
             a
             star
             of
             the
             
               first
               magnitude
            
             among
             them
             .
             
               Nonne
               aspicimus
               quanto
               auro
               &
               argento
               &
               v●ste
               s●ffarcinatus
               exierit
               de
            
             
             
               Aegypto
               Cyprian●s
               Doctor
               suavissimus
               &
               Martyr
               beatissimus
               ?
               quanto
               Lactantius
               ?
               quanto
               Victorinus
               ,
               Optatus
               ,
               Hilarius
               ?
               ut
               de
               vivis
               taceam
               :
               quanto
               innumerabiles
               Graeci
               ?
               quod
               prior
               ipse
               fidelissimus
               Dei
               servus
               Moses
               fecerat
               ,
               de
               quo
               Scriptum
               est
               ,
               quod
               eruditus
               fuerit
               omni
               sapientia
               Aegyptiorum
               .
            
             To
             whose
             catalogue
             of
             learned
             persons
             ,
             among
             the
             
               Latin
               Christians
               Tertullian
               ,
               Arnobius
            
             and
             several
             others
             may
             be
             deservedly
             added
             .
             But
             as
             St.
             Austin
             there
             well
             observes
             ,
             
               though
               the
               Israclites
               went
               rich
               out
               of
               Aegypt
               ,
               yet
               it
               was
               their
               eating
               the
               Passover
               which
               saved
               them
               from
               destruction
            
             ;
             so
             though
             these
             were
             accomplished
             with
             those
             perfections
             and
             riches
             of
             the
             soul
             ,
             the
             ornaments
             of
             learning
             ,
             yet
             it
             was
             their
             eating
             the
             
               true
               Passover
               which
               was
               Christ
            
             ,
             by
             their
             adhering
             to
             his
             doctrine
             ,
             was
             that
             which
             would
             be
             of
             more
             advantage
             to
             them
             ,
             then
             all
             their
             accomplishments
             would
             be
             .
             Now
             then
             since
             in
             the
             
               first
               ages
            
             of
             the
             
               Christian
               Church
            
             ,
             we
             find
             not
             only
             
               innumerable
               multitudes
            
             of
             persons
             of
             great
             integrity
             and
             sobriety
             in
             their
             lives
             embracing
             the
             doctrine
             of
             Christ
             ,
             but
             so
             many
             persons
             that
             were
             curious
             enquirers
             after
             the
             truth
             of
             things
             ,
             we
             can
             certainly
             have
             no
             reason
             to
             distrust
             such
             a
             Testimony
             which
             was
             received
             in
             so
             unanimous
             a
             manner
             by
             persons
             as
             able
             to
             judge
             of
             the
             truth
             of
             things
             ,
             and
             as
             fearful
             of
             being
             deceived
             in
             reference
             to
             them
             as
             any
             now
             in
             the
             world
             can
             be
             .
          
           
             2.
             
             As
             this
             testimony
             was
             received
             by
             
               persons
               in●uisitive
            
             after
             the
             truth
             of
             things
             ,
             so
             
               the
               doctrine
               conveyed
               by
               it
               was
               a
            
             
             
               matter
               of
               the
               highest
               moment
               in
               the
               world
               :
            
             and
             therefore
             we
             
             cannot
             conceive
             but
             
               persons
               ordinarily
               inquisitive
            
             about
             other
             things
             would
             be
             more
             then
             
               ordinarily
               so
            
             about
             this
             ,
             because
             their
             
               eternal
               welfare
            
             and
             happiness
             did
             depend
             upon
             it
             .
             All
             persons
             that
             are
             truly
             religious
             ,
             must
             at
             least
             be
             allowed
             to
             be
             persons
             very
             inquisitive
             after
             the
             state
             and
             condition
             of
             their
             souls
             when
             they
             shall
             be
             dislodged
             from
             their
             bodyes
             .
             And
             if
             we
             do
             but
             grant
             this
             ,
             can
             we
             in
             any
             reason
             think
             that
             such
             a
             multitude
             of
             persons
             in
             so
             many
             ages
             should
             continue
             venturing
             their
             souls
             upon
             a
             Testimony
             which
             they
             had
             no
             assurance
             of
             the
             truth
             of
             ?
             And
             that
             none
             of
             all
             these
             persons
             though
             men
             otherwise
             rational
             and
             judicious
             ,
             should
             be
             able
             to
             discover
             the
             falsity
             of
             that
             doctrine
             they
             went
             upon
             ,
             if
             at
             least
             any
             upon
             consideration
             of
             it
             can
             imagine
             it
             to
             be
             so
             ?
             It
             is
             not
             reconcileable
             with
             the
             general
             presumption
             of
             
               humane
               nature
            
             concerning
             
               Divine
               providence
            
             and
             the
             
               care
               God
            
             takes
             of
             the
             welfare
             of
             men
             ,
             to
             suffer
             so
             many
             persons
             who
             
               sincerely
               desire
            
             to
             
               serve
               God
            
             in
             the
             way
             which
             is
             most
             pleasing
             to
             him
             ,
             to
             
               go
               on
            
             in
             such
             a
             
               continual
               delusion
            
             ,
             and
             never
             have
             it
             at
             all
             discovered
             to
             them
             .
             If
             all
             then
             who
             have
             believed
             the
             doctrine
             of
             Christ
             to
             be
             the
             only
             way
             to
             salvation
             have
             been
             deceived
             ,
             either
             we
             must
             deny
             altogether
             a
             
               Divine
               Providence
            
             ,
             or
             say
             the
             Devil
             hath
             more
             power
             to
             deceive
             men
             then
             God
             to
             direct
             them
             ,
             which
             is
             worse
             then
             the
             former
             ,
             or
             else
             assert
             that
             there
             are
             no
             such
             things
             at
             all
             as
             either
             God
             or
             Devils
             ,
             but
             that
             all
             things
             come
             to
             pass
             by
             chance
             and
             fortune
             ;
             and
             if
             so
             ,
             it
             is
             still
             more
             inexplicable
             why
             such
             multitudes
             of
             rational
             and
             serious
             men
             ,
             and
             the
             most
             
               inquisitive
               part
            
             of
             the
             world
             as
             to
             such
             things
             should
             all
             be
             so
             possessed
             with
             the
             truth
             and
             certainty
             of
             these
             things
             ;
             and
             the
             more
             
               profane
               ,
               wicked
            
             ,
             and
             ignorant
             any
             persons
             are
             ,
             the
             more
             prone
             they
             are
             to
             mock
             and
             deride
             them
             .
             If
             such
             men
             then
             see
             more
             into
             truth
             and
             reason
             then
             the
             sober
             and
             
               judicious
               part
            
             of
             mankind
             ,
             let
             us
             bid
             adieu
             to
             humanity
             and
             adore
             the
             brutes
             ,
             since
             we
             admire
             their
             judgement
             most
             who
             come
             the
             nearest
             to
             them
             .
          
           
             3.
             
             
               The
               multitude
               of
               these
               persons
               thus
               consenting
               in
               this
               Testimony
               ,
               could
               have
               no
               other
               engagement
               to
               this
               consent
               ,
               but
               only
               their
               firm
               perswasion
               of
               the
               truth
               of
               the
               doctrine
               conveyed
               by
               it
            
             ;
             because
             those
             who
             unanimously
             agree
             in
             this
             thing
             are
             such
             persons
             whose
             other
             designs
             and
             interests
             in
             this
             world
             ,
             
             differ
             as
             much
             as
             any
             mens
             do
             .
             If
             it
             had
             been
             only
             a
             consent
             of
             Iews
             ,
             there
             might
             have
             been
             some
             
               probable
               pretence
            
             to
             have
             suspected
             a
             matter
             of
             interest
             in
             it
             ;
             but
             as
             to
             this
             thing
             ,
             we
             find
             the
             Iews
             divided
             among
             themselves
             about
             it
             ;
             and
             the
             stiffest
             denyers
             of
             the
             truth
             of
             it
             ,
             do
             yet
             inviolably
             preserve
             those
             
               sacred
               records
            
             among
             them
             ,
             from
             which
             the
             truth
             of
             the
             doctrine
             of
             Christ
             may
             be
             undoubtedly
             proved
             .
             Had
             the
             
               Christian
               Religion
            
             been
             enforced
             upon
             the
             world
             by
             the
             
               Roman
               Emperours
            
             at
             the
             time
             of
             its
             first
             promulgation
             ,
             there
             would
             have
             been
             some
             suspicion
             of
             
               particular
               design
            
             in
             it
             ;
             but
             it
             came
             with
             no
             other
             strength
             but
             the
             evidence
             of
             its
             own
             truth
             ;
             yet
             it
             found
             sudden
             and
             
               strange
               entertainment
            
             among
             persons
             of
             all
             Nations
             and
             degrees
             of
             men
             .
             In
             a
             short
             time
             it
             had
             eaten
             into
             the
             heart
             of
             the
             
               Roman
               Empire
            
             ,
             and
             made
             so
             large
             a
             spread
             therein
             ,
             that
             it
             made
             Tertullian
             say
             ,
             
               Hesterni
               sumus
               ,
               &
               vestra
               omnia
               implevimus
               ,
               urbes
               ,
               insulas
               ,
               castella
               ,
               municipia
               ,
               conciliabula
               ,
               castraipsa
               ,
               tribus
               ,
               decurias
               ,
            
             
             
               palatium
               ,
               senatum
               ,
               forum
               ;
               sola
               vobis
               relinquimus
               Templa
               .
               We
               have
               but
               newly
               appeared
               ,
            
             saith
             he
             ,
             &
             
               yet
               we
               have
               filled
               all
               places
               with
               our
               company
               but
               only
               your
               Temples
            
             ;
             and
             before
             speaking
             of
             the
             
               Heathens
               ,
               Obsessam
               vociferantur
               civitatem
               ,
               in
               agris
               ,
               in
               castellis
               ,
               in
               insulis
               Christianos
               ,
               omnem
               sexum
               ,
               aetatem
               ,
               conditionem
               ,
               etiam
               dignitatem
               transgredi
               ad
               hoc
               nomen
            
             
             
               quasi
               detrimento
               moerent
               .
               All
               sorts
               and
               conditions
               of
               men
               in
               all
               places
               ,
               were
               suddenly
               become
               Christians
               .
            
             What
             common
             tye
             could
             there
             be
             now
             to
             unite
             all
             these
             persons
             together
             ,
             if
             we
             set
             aside
             the
             
               undoubted
               truth
            
             and
             certainty
             of
             the
             doctrine
             of
             Christ
             which
             was
             first
             preached
             to
             them
             by
             such
             who
             were
             eye-witnesses
             of
             
               Christs
               actions
            
             ,
             and
             had
             left
             
               sacred
               records
            
             behind
             them
             ,
             containing
             the
             substance
             of
             the
             doctrine
             of
             Christ
             and
             those
             
               admirable
               instructions
            
             which
             were
             their
             only
             certain
             guides
             in
             the
             way
             to
             heaven
             ?
          
           
             4.
             
             
               Because
               many
               persons
               do
               joyn
               in
               this
               consent
               with
               true
               Christians
               ,
               who
               yet
               could
               heartily
               with
               that
               the
               doctrine
               of
               Christianity
               were
               not
               true
               .
            
             Such
             are
             all
             those
             persons
             who
             are
             sensual
             in
             their
             lives
             ,
             and
             walk
             not
             according
             to
             the
             rules
             of
             the
             Gospel
             ,
             yet
             dare
             not
             question
             or
             deny
             the
             truth
             of
             it
             .
             Such
             who
             could
             
               heartily
               wish
            
             there
             were
             no
             
               future
               state
            
             ,
             nor
             
               judgement
               to
               come
            
             ,
             that
             they
             might
             
               indulge
               themselves
            
             in
             
             this
             world
             without
             fear
             of
             another
             ;
             yet
             their
             consciences
             are
             so
             far
             convinced
             of
             ,
             and
             awed
             by
             the
             truth
             of
             these
             things
             ,
             that
             they
             raise
             many
             perplexities
             and
             anxieties
             in
             their
             minds
             which
             they
             would
             most
             willingly
             be
             rid
             of
             ;
             which
             they
             can
             never
             throughly
             be
             ,
             till
             instead
             of
             having
             the
             name
             of
             Christians
             ,
             they
             come
             to
             live
             the
             life
             of
             Christians
             ,
             and
             become
             experimentally
             acquainted
             with
             the
             truth
             and
             power
             of
             Religion
             .
             And
             withall
             we
             find
             that
             the
             more
             men
             have
             been
             acquainted
             with
             the
             practice
             of
             Christianity
             ,
             the
             greater
             evidence
             they
             have
             had
             of
             the
             truth
             of
             it
             ,
             and
             been
             more
             fully
             and
             rationally
             perswaded
             of
             it
             .
             To
             such
             I
             grant
             there
             are
             such
             
               powerful
               evidences
            
             of
             the
             truth
             of
             the
             doctrine
             of
             Christ
             by
             the
             
               effectual
               workings
            
             of
             the
             Spirit
             of
             God
             upon
             their
             souls
             ,
             that
             all
             other
             arguments
             ,
             as
             to
             their
             own
             satisfaction
             ,
             may
             fall
             short
             of
             these
             .
             As
             to
             which
             ,
             those
             verses
             of
             the
             
               Poet
               Dante
               's
            
             ,
             rendred
             into
             Latine
             by
             
               F.
               S.
            
             are
             very
             pertinent
             and
             significant
             ;
             for
             when
             he
             had
             introduced
             the
             
               Apostle
               Peter
            
             asking
             him
             what
             it
             was
             which
             his
             faith
             was
             founded
             on
             ,
             he
             answers
             ,
             
               
                 Deinde
                 exivit
                 ex
                 luce
                 profundâ
              
               
                 Quae
                 illic
                 splendebat
                 pretiosa
                 gemma
              
               
                 Super
                 quam
                 omnis
                 virtus
                 fundatur
                 .
              
            
             i.
             e.
             
               That
               God
               was
               pleased
               by
               immediate
               revelation
               of
               himself
               ,
               to
               discover
               that
               divine
               truth
               to
               the
               world
               whereon
               our
               faith
               doth
               stand
               as
               on
               its
               sure
               foundation
            
             ;
             but
             when
             the
             Apostle
             goes
             on
             to
             enquire
             how
             he
             knew
             this
             came
             at
             first
             from
             God
             ,
             his
             answer
             to
             that
             is
             ,
             
               
                 larga
                 pluvia
              
               
                 Spiritûs
                 Sancti
                 ,
                 quae
                 est
                 diffusa
              
               
                 Super
                 veteres
                 &
                 super
                 novas
                 membranas
                 ,
              
               
                 Est
                 syllogismus
                 ille
                 qui
                 eam
                 mihi
                 conclusit
              
               
                 Ad●ò
                 acutè
                 ,
                 ut
                 prae
                 illâ
                 demonstratione
              
               
                 Omnis
                 demonstratio
                 alia
                 mihi
                 videatur
                 obtusa
                 .
              
            
             i.
             e.
             
               That
               the
               Spirit
               of
               God
               doth
               so
               fully
               discover
               its
               self
               both
               in
               the
               Old
               and
               New
               Testament
               ,
               that
               all
               other
               arguments
               are
            
             
             
               but
               dull
               and
               heavy
               if
               compared
               with
               this
               .
            
             It
             is
             true
             they
             are
             so
             to
             a
             truly
             
               inlightened
               conscience
            
             which
             discovers
             so
             much
             beauty
             and
             glory
             in
             the
             Scriptures
             ,
             that
             they
             ravish
             the
             soul
             ,
             although
             it
             be
             unable
             to
             give
             so
             full
             an
             account
             of
             this
             unto
             others
             who
             want
             the
             eyes
             to
             see
             that
             beauty
             with
             ,
             which
             a
             heart
             truly
             gracious
             hath
             .
             We
             see
             ordinarily
             in
             the
             world
             ,
             that
             the
             attraction
             of
             beauty
             is
             an
             unaccountable
             thing
             ;
             and
             one
             may
             discern
             that
             which
             ravisheth
             him
             ,
             which
             another
             looks
             on
             as
             mean
             and
             ordinary
             ;
             and
             why
             may
             it
             not
             be
             much
             more
             thus
             in
             
               divine
               objects
            
             which
             want
             
               spiritual
               eyes
            
             to
             discover
             them
             ?
             Therefore
             I
             grant
             that
             
               good
               men
            
             enjoy
             that
             satisfaction
             to
             their
             own
             Consciences
             ,
             as
             to
             the
             truth
             of
             the
             Doctrine
             of
             Christ
             ,
             which
             others
             cannot
             attain
             to
             ;
             but
             yet
             I
             say
             ,
             that
             such
             do
             
               likewise
               see
            
             the
             most
             
               strong
               ,
               rational
            
             ,
             and
             
               convincing
               evidence
            
             which
             doth
             induce
             them
             to
             believe
             ;
             which
             evidence
             is
             then
             most
             convincing
             ,
             when
             it
             is
             seconded
             by
             the
             
               peculiar
               energy
            
             of
             the
             Spirit
             of
             God
             upon
             the
             souls
             of
             true
             Believers
             .
             But
             yet
             we
             see
             that
             the
             power
             and
             force
             of
             the
             truth
             of
             these
             things
             may
             be
             so
             great
             ,
             even
             upon
             such
             minds
             which
             are
             not
             yet
             moulded
             into
             the
             fashion
             of
             
               true
               goodness
            
             ,
             that
             it
             may
             awe
             with
             its
             light
             and
             clearness
             ,
             where
             it
             doth
             not
             soften
             and
             alter
             by
             its
             heat
             and
             influence
             .
             Now
             whence
             can
             it
             be
             that
             such
             convictions
             should
             stick
             so
             fast
             in
             the
             minds
             of
             those
             who
             would
             fain
             pull
             out
             those
             
               pier●ing
               arrows
            
             ,
             but
             that
             there
             is
             a
             greater
             power
             in
             them
             then
             they
             are
             mnsters
             of
             ,
             and
             they
             cannot
             stand
             against
             the
             force
             whereby
             they
             come
             upon
             them
             ;
             nor
             find
             any
             salve
             to
             cure
             the
             wounds
             which
             are
             made
             within
             them
             ,
             but
             by
             those
             weapons
             which
             were
             the
             causes
             of
             them
             ?
             And
             therefore
             when
             
               wicked
               persons
            
             under
             conflicts
             of
             conscience
             ,
             cannot
             
               ease
               themselves
            
             by
             direct
             Atheism
             ,
             or
             finding
             reasons
             to
             cast
             off
             such
             convictions
             by
             discerning
             any
             invalidity
             in
             the
             Testimony
             whereon
             the
             truth
             of
             these
             
               things
               depends
            
             ,
             it
             is
             a
             certain
             argument
             that
             there
             is
             abundant
             truth
             in
             that
             Testimony
             ,
             when
             men
             would
             fain
             
               perswade
               themselves
            
             to
             believe
             the
             contrary
             ,
             and
             yet
             cannot
             .
          
           
             5.
             
             The
             truth
             of
             this
             consent
             appears
             ,
             
               from
               the
               unanimity
               of
               it
               among
               those
               persons
               who
               have
               yet
               strangely
               differed
               from
               each
               other
               in
               many
               controversies
               in
               Religion
               .
            
             We
             see
             thereby
             this
             unanimity
             is
             no
             forced
             or
             designed
             thing
             ,
             because
             we
             see
             
             the
             
               persons
               agreeing
            
             in
             this
             ,
             do
             very
             much
             disagree
             from
             
               each
               other
            
             in
             other
             things
             .
             And
             the
             same
             grounds
             and
             reasons
             whereon
             they
             disagree
             as
             to
             other
             things
             ,
             would
             have
             held
             as
             to
             these
             too
             ,
             were
             there
             not
             
               greater
               evidence
            
             of
             the
             certainty
             of
             these
             things
             then
             of
             those
             they
             fall
             out
             about
             .
             It
             hath
             not
             yet
             become
             a
             question
             among
             those
             who
             differ
             so
             much
             about
             the
             sense
             of
             
               Scripture
               ,
               whether
               the
               Scripture
               its
               self
               be
               the
               Word
               of
               God
               ,
            
             although
             the
             very
             accounts
             on
             which
             we
             are
             to
             believe
             it
             to
             be
             so
             ,
             hath
             been
             the
             subject
             of
             no
             
               mean
               Controversies
            
             .
             All
             the
             
               divided
               parts
            
             of
             the
             
               Christian
               world
            
             do
             yet
             fully
             agree
             in
             the
             matters
             of
             fact
             ,
             viz.
             
               that
               there
               was
               such
               a
               person
               as
               Iesus
               Christ
               ,
               and
               that
               he
               did
               many
               great
               miracles
               ,
               that
               he
               dyed
               on
               the
               Cross
               at
            
             Jerusalem
             ,
             
               and
               rose
               again
               from
               the
               dead
            
             ;
             now
             these
             contain
             the
             great
             foundations
             of
             
               Christian
               faith
            
             ;
             and
             therefore
             the
             multitude
             of
             
               other
               controversies
            
             in
             the
             world
             ought
             to
             be
             so
             far
             from
             weakning
             our
             faith
             ,
             as
             to
             the
             truth
             of
             the
             doctrine
             of
             Christ
             (
             which
             men
             of
             
               weak
               judgements
            
             and
             
               Atheistical
               spirits
            
             pre●end
             )
             that
             it
             ought
             to
             be
             a
             
               strong
               confirmation
            
             of
             it
             ,
             when
             we
             see
             persons
             which
             so
             
               peevishly
               quarrel
            
             with
             each
             other
             about
             some
             inferiour
             and
             less
             
               weighty
               parts
            
             of
             Religion
             ,
             do
             yet
             unanimously
             consent
             in
             the
             
               principal
               foundations
            
             of
             
               Christian
               faith
            
             ,
             and
             such
             whereon
             the
             necessity
             of
             faith
             and
             obedience
             ,
             as
             the
             way
             to
             salvation
             ,
             doth
             more
             
               immediately
               depend
            
             .
             And
             this
             may
             be
             one
             great
             reason
             why
             the
             infinitely
             
               wise
               God
            
             may
             suffer
             such
             lamentable
             contentions
             and
             divisions
             to
             be
             in
             the
             
               Christian
               world
            
             ,
             that
             thereby
             
               inquisitive
               persons
            
             may
             see
             that
             if
             Religion
             had
             been
             a
             meer
             design
             of
             some
             few
             
               politick
               persons
            
             ,
             the
             
               quarrelsom
               world
            
             (
             where
             it
             is
             not
             held
             in
             by
             force
             )
             would
             never
             have
             consented
             so
             long
             in
             the
             owning
             such
             
               common
               principles
            
             which
             all
             the
             other
             controversies
             are
             built
             upon
             .
             And
             although
             it
             be
             continually
             seen
             that
             in
             divided
             
               parties
               ,
               one
            
             is
             apt
             to
             run
             from
             any
             thing
             which
             is
             received
             by
             the
             other
             ,
             and
             men
             generally
             think
             they
             can
             never
             run
             far
             enough
             from
             them
             whose
             errours
             they
             have
             discovered
             ,
             that
             yet
             this
             principle
             hath
             not
             carryed
             any
             considerable
             party
             of
             the
             
               Christian
               world
            
             (
             out
             of
             their
             indignation
             against
             those
             great
             corruptions
             which
             have
             crept
             into
             the
             world
             under
             a
             pretence
             of
             Religion
             )
             to
             the
             disowning
             the
             foundation
             of
             
             
               Christian
               Faith
            
             ,
             must
             be
             
               ●artly
               imputed
            
             to
             the
             signal
             hand
             of
             
               divine
               providence
            
             ,
             and
             partly
             to
             those
             strong
             ●vidences
             which
             there
             are
             of
             the
             truth
             of
             that
             Testimony
             which
             conveyes
             to
             u●
             the
             foundations
             of
             
               Christian
               Faith.
            
             Thus
             we
             see
             now
             ,
             how
             great
             and
             uncontrouled
             this
             consent
             is
             ,
             as
             to
             the
             matters
             of
             
               fact
               delivered
            
             down
             from
             the
             eye-witnesses
             of
             them
             ,
             concerning
             the
             actions
             and
             miracles
             of
             our
             
               blessed
               Saviour
            
             (
             which
             are
             contained
             in
             the
             Scriptures
             as
             
               authentical
               records
            
             of
             them
             )
             and
             what
             a
             sure
             foundation
             there
             is
             for
             a
             
               firm
               assent
            
             to
             the
             truth
             of
             the
             things
             from
             so
             universal
             and
             uninterrupted
             a
             tradition
             .
          
           
             Thus
             far
             we
             have
             now
             manifested
             the
             necessity
             of
             the
             miracles
             
             of
             Christ
             ,
             in
             order
             to
             the
             propagation
             of
             Christianity
             in
             the
             world
             ,
             from
             the
             consideration
             of
             the
             persons
             who
             were
             to
             propagate
             it
             in
             the
             world
             ;
             the
             
               next
               thing
            
             we
             are
             to
             consid●r
             ,
             is
             ,
             
               the
               admirable
               success
               which
               the
               Gospel
               met
               with
               in
               the
               world
               upon
               its
               being
               preached
               to
               it
               :
            
             Of
             wh●ch
             no
             rational
             account
             can
             be
             given
             ,
             unless
             the
             actions
             and
             miracles
             of
             our
             Saviour
             were
             most
             undoubtedly
             true
             .
             That
             the
             Gospel
             of
             Christ
             had
             very
             strange
             and
             wonderful
             success
             upon
             its
             first
             preaching
             ,
             hath
             been
             partly
             discovered
             already
             ,
             and
             is
             withall
             so
             plain
             from
             the
             long
             continuance
             of
             it
             in
             these
             European
             parts
             ,
             that
             none
             any
             wayes
             conversant
             in
             the
             history
             of
             former
             ages
             ,
             can
             have
             any
             ground
             to
             question
             it
             .
             But
             that
             this
             strange
             and
             
               admirable
               success
            
             of
             the
             doctrine
             of
             Christ
             should
             be
             an
             evidence
             of
             the
             Truth
             of
             it
             ,
             and
             the
             miracles
             wrought
             in
             confirmation
             of
             it
             ,
             will
             appear
             from
             these
             two
             considerations
             .
             1.
             
             
               That
               the
               doctrine
               its
               self
               was
               so
               directly
               contrary
               to
               the
               general
               inclinations
               of
               the
               world
               .
            
             2.
             
             
               That
               the
               propagation
               of
               it
               was
               so
               much
               opposed
               by
               all
               worldly
               power
               .
            
          
           
             1.
             
             
               That
               the
               doctrine
               its
               self
               was
               so
               opposite
               to
               the
               general
               inclinations
               of
               the
               world
               .
            
             The
             doctrine
             may
             be
             considered
             either
             as
             to
             its
             credenda
             ,
             or
             
               matters
               of
               faith
            
             ,
             or
             as
             to
             its
             agenda
             ,
             or
             
               matters
               of
               life
               and
               practice
            
             ;
             both
             these
             were
             contrary
             to
             the
             inclinations
             of
             the
             world
             ;
             the
             former
             seemed
             hard
             and
             incredible
             ,
             the
             latter
             harsh
             and
             impossible
             .
          
           
             1.
             
             The
             
               matters
               of
               faith
            
             which
             were
             to
             be
             believed
             by
             the
             world
             ,
             were
             not
             such
             things
             which
             we
             may
             imagine
             the
             
             vulgar
             sort
             of
             men
             would
             be
             very
             forward
             to
             run
             after
             ,
             nor
             very
             greedy
             to
             imbrace
             .
             1.
             
             
               Because
               contrary
               to
               the
               principles
               of
               their
               education
               ,
               and
               the
               Religion
               they
               were
               brought
               up
               in
            
             
             the
             generality
             of
             mankind
             is
             very
             tenacious
             of
             those
             principles
             and
             prejudices
             which
             are
             sucked
             in
             in
             the
             time
             of
             Infancy
             .
             There
             are
             some
             Religions
             one
             would
             think
             it
             were
             impossible
             that
             any
             rational
             men
             should
             believe
             them
             ,
             but
             only
             on
             this
             account
             because
             they
             are
             bred
             up
             under
             them
             .
             It
             is
             a
             very
             great
             advantage
             any
             Religion
             hath
             against
             another
             ,
             that
             it
             comes
             to
             speak
             first
             ,
             and
             thereby
             insinuates
             such
             an
             apprehension
             of
             its
             self
             to
             the
             mind
             ,
             that
             it
             is
             very
             hard
             removing
             it
             afterwards
             .
             The
             understanding
             seems
             to
             be
             of
             the
             nature
             of
             those
             things
             which
             are
             
               communis
               juris
            
             ,
             and
             therefore
             
               primi
               sunt
               possidentis
            
             ;
             when
             an
             opinion
             hath
             once
             got
             possession
             of
             the
             mind
             ,
             it
             usually
             keeps
             out
             whatever
             comes
             to
             disturb
             it
             .
             Now
             we
             cannot
             otherwise
             conceive
             but
             all
             those
             persons
             who
             had
             been
             bred
             up
             under
             Paganism
             and
             the
             most
             gross
             Idolatry
             ,
             must
             needs
             have
             a
             very
             
               potent
               prejudice
            
             against
             such
             a
             doctrine
             which
             was
             wholly
             irreconcileable
             with
             that
             Religion
             which
             they
             had
             been
             devoted
             to
             .
             Now
             the
             stronger
             the
             prejudice
             is
             which
             is
             conveyed
             into
             mens
             minds
             by
             the
             force
             of
             education
             ,
             the
             greater
             strength
             and
             power
             must
             there
             needs
             be
             in
             the
             Gospel
             of
             Christ
             ,
             which
             did
             so
             easily
             demolish
             these
             
               strong
               holds
            
             ,
             and
             captivate
             the
             understandings
             of
             men
             to
             the
             obedience
             of
             Christ.
             To
             which
             purpose
             Arnobius
             excellently
             speaks
             in
             these
             words
             to
             the
             
               Heathens
               ;
               Sed
               non
               creditis
               gesta
               haec
               .
               Sed
               qui
               ea
               conspicati
               sunt
               fieri
               &
               sub
               oculis
               suis
               viderunt
               agi
               ,
               testes
               optimi
               certissimique
               auctores
               ,
            
             
             &
             
               crediderunt
               haec
               ipsi
               ,
               &
               credenda
               posteris
               nobis
               haud
               exilibus
               cum
               approbationibus
               tradiderunt
               .
               Quinam
               isti
               fortasse
               quaeritis
               ?
               gentes
               ,
               populi
               ,
               nationes
               ,
               &
               incredulum
               illud
               genus
               humanum
               .
               Quod
               nisi
               aperta
               res
               esset
               ,
               &
               luce
               ipsa
               quemadmodum
               dicitur
               clarior
               ,
               nunquam
               rebus
               hujusmodi
               credulitatis
               suae
               commodarent
               assensum
               .
               An
               nunquid
               dicemus
               illius
               temporis
               homines
               usque
               adeò
               fuisse
               vanos
               ,
               mendaces
               ,
               stolidos
               ,
               brutos
               ,
               ut
               quae
               nunquam
               viderant
               vidisse
               se
               fingerent
               ?
               &
               quae
               facta
               omninò
               non
               erant
               falsis
               proderent
               testimoniis
               aut
               puerili
               assertione
               sirmarent
               ?
               Cumque
               possent
               vobiscum
               &
               unanimiter
               vivere
               ,
               &
               inoffensas
               ducere
               conjunctiones
               ,
               gratuita
               susciperent
            
             
             
               odia
               &
               execrabili
               haberentur
               in
               nomine
               ?
               Quod
               si
               falsa
               ut
               dicit
               is
               historia
               illa
               rerum
               est
               ,
               unde
               tam
               brevi
               tempore
               totus
               mundus
               ista
               religione
               complet
               us
               est
               ?
               Aut
               in
               unam
               coire
               qui
               potuërunt
               mentem
               gentes
               regionibus
               dissi●●ae
               ,
               ventis
               coelique
               convexionibus
               dimotae
               ?
               Asseverationibus
               illectae
               sunt
               nudis
               ,
               inductae
               in
               spes
               cassas
               ,
               &
               in
               pericula
               capitis
               immittere
               se
               sponte
               temeraria
               desperatione
               voluërunt
               ,
               cum
               nihil
               tale
               vidissent
               quod
               eas
               in
               hos
               cult
               us
               novitatis
               suae
               possit
               excitare
               miraculo
               .
               Imo
               quia
               haec
               omnia
               ab
               ipso
               cernebant
               geri
               &
               ab
               ejus
               praeconibus
               qui
               per
               orbem
               totum
               missi
               beneficia
               patris
               &
               munera
               sanandis
               animis
               hominibusque
               portabant
               ,
               veritatis
               ipsius
               vi
               victae
               ,
               &
               dedërunt
               se
               Deo
               ,
               nec
               in
               magnis
               posuëre
               despendiis
               membra
               vobis
               projicere
               ,
               &
               viscera
               sua
               lanianda
               praebere
               .
            
             The
             substance
             of
             whose
             discourse
             is
             ,
             that
             it
             is
             impossible
             to
             suppose
             so
             many
             persons
             of
             so
             many
             Nations
             to
             be
             so
             far
             besotted
             and
             infatuated
             ,
             as
             not
             only
             to
             believe
             a
             Religion
             to
             be
             true
             which
             was
             contrary
             to
             that
             they
             were
             educated
             in
             ,
             but
             to
             venture
             their
             lives
             as
             well
             as
             estates
             upon
             it
             ,
             had
             it
             not
             been
             discovered
             to
             them
             in
             a
             most
             certain
             and
             
               infallible
               way
            
             by
             such
             who
             had
             been
             eye-witnesses
             of
             the
             actions
             and
             miracles
             of
             Christ
             and
             his
             Apostles
             .
             And
             as
             he
             elsewhere
             speaks
             ,
             
               Vel
               haec
               saltem
            
             
             
               fidem
               vobis
               faciant
               argumenta
               credendi
               quod
               jam
               peromnes
               terras
               in
               tam
               brevi
               tempore
               &
               parvo
               immensi
               nominis
               hujus
               sacramenta
               diffusa
               sunt
               ;
               quod
               nulla
               jam
               natio
               est
               tam
               barbari
               moris
               ,
               &
               mansuetudinem
               nesciens
               ,
               quae
               non
               ejus
               amore
               versa
               molliverit
               asperitatem
               suam
               ,
               &
               in
               placidos
               sensus
               assumpt
               â
               tranquillitate
               migraverit
               ;
               quod
               tam
               magnis
               ingeniis
               praediti
               Oratores
               ,
               Grammatici
               ,
               Rhetores
               ,
               Consulti
               juris
               ac
               Medici
               ,
               Philosophiae
               etiam
               secreta
               rimantes
               ,
               magisteria
               haec
               expetunt
               ,
               spretis
               quibus
               paulò
               ante
               sidebant
               ,
            
             &c.
             
             Will
             not
             this
             perswade
             the
             world
             what
             firm
             foundations
             the
             faith
             of
             Christans
             stands
             on
             ,
             when
             in
             so
             short
             a
             time
             it
             is
             spread
             over
             all
             parts
             of
             the
             world
             ?
             that
             by
             it
             the
             most
             inhumane
             and
             
               barbarous
               Nations
            
             are
             softned
             into
             more
             then
             civility
             ?
             That
             men
             of
             the
             
               greatest
               wits
            
             and
             
               parts
               ,
               Orators
               ,
               Grammarians
               ,
               Rhetoricians
               ,
               Lawyers
               ,
               Physitians
               ,
               Philosophers
               ,
            
             who
             not
             ?
             have
             
               for
               saken
            
             then
             former
             sentiments
             ,
             and
             adhered
             to
             the
             doctrine
             of
             Christ.
             Now
             ,
             I
             say
             ,
             if
             the
             power
             of
             education
             be
             so
             strong
             upon
             the
             minds
             of
             men
             to
             perswade
             them
             of
             the
             truth
             of
             the
             Religion
             
             they
             are
             bred
             up
             under
             (
             which
             Atheistically
             disposed
             persons
             make
             so
             much
             advantage
             of
             )
             this
             is
             so
             far
             from
             weakning
             the
             truth
             of
             Christianity
             ,
             that
             it
             proves
             a
             great
             confirmation
             of
             it
             ,
             because
             it
             obtained
             so
             much
             upon
             its
             first
             Preaching
             in
             the
             world
             ,
             notwithstanding
             the
             
               highest
               prejudices
            
             from
             education
             were
             against
             it
             .
             If
             then
             men
             be
             so
             prone
             to
             believe
             that
             to
             be
             most
             true
             which
             they
             have
             been
             educated
             under
             ,
             it
             must
             argue
             a
             more
             then
             ordinary
             evidence
             and
             power
             in
             that
             religion
             which
             unsettles
             so
             much
             the
             principles
             of
             education
             ,
             as
             to
             make
             men
             not
             only
             question
             the
             truth
             of
             them
             but
             to
             renounce
             them
             ,
             and
             embrace
             a
             religion
             contrary
             to
             them
             .
          
           
             Especially
             when
             we
             withall
             consider
             what
             strong-holds
             these
             principles
             of
             education
             were
             backed
             with
             among
             the
             
             Heathens
             ,
             when
             the
             doctrine
             of
             Christ
             was
             first
             divulged
             among
             them
             ,
             
               i.
               e.
            
             what
             plausible
             pretences
             they
             had
             of
             continuing
             in
             the
             religion
             which
             they
             were
             brought
             up
             in
             ,
             and
             why
             they
             should
             not
             exchange
             it
             for
             Christianity
             ;
             and
             those
             were
             .
          
           
             1.
             
             
               The
               pretended
               antiquity
               of
               their
               religion
               above
               the
               Christian
            
             ;
             the
             main
             thing
             pleaded
             against
             the
             Christians
             was
             
             
               divortium
               ab
               institutis
               majorum
            
             ,
             that
             they
             thought
             themselves
             wiser
             then
             their
             fore-fathers
             ;
             and
             
               Symmachus
               ,
               Libanius
            
             and
             others
             plead
             this
             most
             in
             behalf
             of
             
               Paganisme
               ;
               servanda
               est
               tot
               seculis
               fides
               ,
               &
               sequendi
               sunt
               nobis
               parentes
               qui
               secuti
               sunt
               feliciter
               suos
            
             ;
             their
             religion
             pleaded
             prescription
             against
             any
             other
             ,
             and
             they
             were
             resolved
             to
             sollow
             the
             steps
             of
             their
             ancestors
             wherein
             they
             thought
             themselves
             happy
             and
             
               secure
               .
               Caecilius
            
             in
             
               Minutius
               Felix
            
             first
             argues
             much
             against
             dogmatizing
             in
             religion
             ,
             but
             withall
             sayes
             it
             
             most
             becomes
             a
             lover
             of
             
               truth
               ,
               majorum
               excipere
               disciplinam
               ,
               religiones
               tradit
               as
               colere
               ,
               Deos
               quos
               à
               parentibus
               ante
               imbutus
               es
               timere
               ;
               nec
               de
               numinibus
               ferre
               sententiam
               sed
               prioribus
               credere
               .
            
             So
             Arnobius
             tells
             us
             the
             main
             thing
             objected
             against
             
             the
             Christians
             was
             
               novellam
               esse
               religionem
               nostram
               ,
               &
               ante
               dies
               natam
               propemodum
               paucos
               ,
               n●que
               vos
               potuisse
               antiquam
               &
               patriam
               linquere
               ,
               &
               in
               barbaros
               ritus
               peregrinosque
               traduci
               .
            
             And
             Cotta
             in
             Tully
             long
             before
             ,
             laid
             this
             down
             as
             the
             
               main
               principle
            
             of
             
               Pagan
               religion
               ,
               majoribus
               nostris
               etiam
               nulla
            
             
             
             
               ratione
               reddita
               credere
               ,
               to
               believe
               the
               tradition
               of
               our
               Fathers
               although
               there
               be
               no
               evidence
               in
               reason
               for
               it
               :
            
             And
             after
             he
             hath
             discovered
             the
             vanity
             of
             the
             
               Stoical
               arguments
            
             about
             religion
             ,
             concludes
             with
             this
             as
             the
             only
             thing
             he
             resolved
             his
             religion
             into
             ,
             
               mihi
               unum
               satis
               erit
               ,
               majores
               nostros
               it
               a
               tradidisse
               ,
               It
               is
               enough
               for
               me
               that
               it
               comes
               by
               tradition
               from
               our
               fore-fathers
               .
               Lactantius
            
             fully
             sets
             forth
             the
             manner
             of
             
             pleading
             used
             by
             the
             Heathens
             against
             the
             Christians
             in
             the
             point
             of
             
               antiquity
               .
               Hae
               sunt
               religiones
               ,
               quas
               sibi
               à
               majoribus
               suis
               traditas
               ,
               pertinacissime
               tueri
               ac
               defendere
               persiverant
               ;
               nec
               considerant
               quales
               sint
               ,
               sed
               ex
               hoc
               probat
               as
               atque
               veras
               esse
               confidunt
               ,
               quod
               eas
               veteres
               tradider●nt
               ;
               tantaque
               est
               auctoritas
               vetustatis
               ,
               ut
               inquircre
               in
               eam
               scelus
               esse
               dicatur
               .
            
             The
             English
             is
             ,
             they
             accounted
             
               tradition
               infallible
            
             ,
             and
             knew
             no
             other
             way
             whereby
             to
             find
             the
             truth
             of
             religion
             but
             by
             its
             conveyance
             from
             their
             fore-fathers
             .
             How
             like
             herein
             do
             they
             speak
             to
             those
             who
             contend
             for
             the
             
               corruptions
               crept
            
             into
             the
             
               Christian
               Church
            
             ?
             who
             make
             use
             of
             the
             same
             pretences
             for
             them
             ;
             viz.
             that
             they
             were
             delivered
             down
             from
             the
             
               Fathers
               ;
               tantaque
               est
               auctoritas
               vetustatis
               ,
               ut
               inquirere
               in
               eam
               scelus
               esse
               dicatur
               ;
               who
               are
               we
               who
               will
               see
               further
               then
               Antiquity
               ?
            
             But
             it
             is
             no
             wonder
             if
             Antiquity
             be
             accompanied
             with
             dimness
             of
             sight
             ;
             and
             so
             it
             was
             undoubtedly
             as
             to
             the
             
               Pagan
               world
            
             ,
             and
             as
             to
             the
             Christian
             too
             ,
             when
             such
             a
             mixture
             of
             Heathenism
             came
             into
             it
             .
             And
             the
             very
             same
             arguments
             by
             which
             the
             pleaders
             for
             Christianity
             did
             justifie
             the
             truth
             of
             their
             religion
             ,
             notwithstanding
             this
             pretended
             antiquity
             ,
             will
             with
             equal
             force
             hold
             for
             a
             reformation
             of
             such
             
               inveterate
               abuses
            
             which
             under
             a
             pretence
             of
             antiquity
             have
             crept
             into
             the
             
               Christian
               Church
               .
               Nullus
               pudor
               est
               ad
            
             
             
               meliora
               transire
            
             ,
             saith
             Ambrose
             in
             his
             answer
             to
             
               Symmachus
               ,
               what
               shame
               is
               it
               to
               grow
               better
               ?
               Quid
               facies
               ?
            
             saith
             
               Lactantius
               ,
               majores
               ne
               potius
               an
               rationem
               sequeris
               ?
               Sirationem
               mavis
               ,
            
             
             
               discedere
               te
               necesse
               est
               ab
               institutis
               &
               auctoritate
               majorum
               :
               quoniam
               id
               solum
               rectum
               est
               ,
               quod
               ratio
               praescribit
               .
               Sin
               autem
               ●ietas
               majores
               sequi
               suadet
               :
               sateris
               igitur
               &
               stultos
               illos
               esse
               qui
               excogitatis
               contra
               rationem
               religionibus
               servierint
               ;
               &
               te
               ineptum
               qui
               id
               colas
               quod
               falsum
               esse
               conviceris
               .
            
             Where
             reason
             and
             meer
             authority
             of
             forefathers
             stand
             in
             
             competition
             ,
             he
             is
             more
             a
             child
             then
             a
             man
             that
             knows
             not
             on
             which
             side
             to
             give
             his
             suffrage
             .
             But
             with
             the
             greatest
             strength
             and
             
               clearest
               reason
               Arnobius
            
             speaks
             in
             this
             case
             .
             
             
               Itaque
               cum
               nobis
               intenditis
               aversionem
               à
               religione
               priorum
               ,
               causam
               convenit
               ut
               inspiciat
               is
               ,
               non
               sactum
               ,
               nec
               quid
               reliquerimus
               opponere
               ,
               sed
               secuti
               quid
               simus
               potissimum
               contueri
               .
               When
               you
               charge
               us
               ,
            
             saith
             he
             ,
             
               that
               we
               are
               revolted
               from
               the
               religion
               of
               our
               forefathers
               ,
               you
               ought
               not
               presently
               to
               condemn
               the
               fact
               but
               to
               examine
               the
               reasons
               of
               it
               ;
               neither
               ought
               you
               so
               much
               to
               look
               at
               what
               we
               have
               left
               ,
               as
               what
               it
               is
               we
               have
               embraced
               .
               Nam
               simutare
               sententiam
               culpa
               est
               ulla
               vel
               crimen
               ,
               &
               i
               veteribus
               institutis
               in
               alias
               res
               novas
               voluntatesque
               migrare
               ,
               criminatio
               ista
               &
               vos
               spectat
               ,
               qui
               totics
               vitam
               consuetudinem
               que
               mutastis
               ;
               qui
               in
               mores
               alios
               ,
               atque
               alios
               ritus
               priorum
               condemnatione
               transistis
               .
            
             If
             meer
             departing
             from
             the
             religion
             of
             our
             ancestors
             be
             the
             great
             sault
             ,
             all
             those
             who
             own
             themselves
             to
             be
             Christians
             ,
             were
             
               themselves
               guilty
            
             of
             it
             when
             they
             revolted
             from
             Heathenism
             .
             If
             it
             be
             here
             said
             that
             the
             case
             is
             different
             ,
             because
             there
             was
             sufficient
             reason
             for
             it
             ,
             which
             there
             is
             not
             as
             to
             the
             corruptions
             of
             the
             
               Christian
               Church
            
             ;
             if
             so
             ,
             then
             all
             the
             dispute
             is
             taken
             off
             from
             the
             matter
             of
             fact
             ,
             or
             the
             revolt
             ,
             to
             the
             causes
             inducing
             to
             it
             ;
             and
             if
             the
             Protestant
             be
             not
             able
             as
             to
             the
             causes
             of
             our
             separation
             from
             Rome
             to
             manifest
             that
             they
             were
             sufficient
             ,
             let
             him
             then
             be
             triumphed
             over
             by
             the
             Romanist
             ,
             and
             not
             before
             .
             I
             affert
             then
             and
             that
             with
             much
             assurance
             of
             mind
             ,
             that
             the
             principles
             of
             the
             Reformation
             are
             justifiable
             upon
             the
             same
             grounds
             of
             reason
             ,
             which
             the
             
               embracing
               Christianity
            
             was
             ,
             when
             men
             of
             Heathens
             became
             Christians
             ;
             and
             that
             the
             arguments
             made
             use
             of
             by
             the
             Romanists
             against
             our
             separation
             from
             them
             ,
             are
             such
             as
             would
             have
             justified
             a
             
               Pagan
               Philosopher
            
             in
             not
             embracing
             Christianity
             .
             For
             if
             it
             be
             unlawful
             for
             any
             party
             of
             men
             to
             divide
             from
             others
             in
             a
             matter
             of
             religion
             which
             pretends
             antiquity
             and
             universality
             ,
             it
             had
             been
             unlawful
             for
             a
             Philosopher
             to
             have
             deserted
             Paganism
             ,
             as
             well
             as
             for
             a
             Protest●nt
             to
             depart
             from
             Rome
             .
             For
             according
             to
             the
             principles
             of
             the
             Romanists
             ,
             the
             judgement
             in
             the
             cause
             of
             the
             separation
             and
             of
             the
             truth
             of
             religion
             lies
             in
             that
             party
             from
             which
             we
             depart
             ;
             if
             we
             do
             now
             but
             apply
             this
             to
             
             the
             old
             
               Roman
               Senate
            
             or
             Emperors
             in
             the
             case
             of
             
               Christian
               religion
            
             and
             dividing
             from
             
               Heathen
               worship
            
             ,
             we
             shall
             quickly
             see
             how
             easie
             a
             matter
             it
             will
             be
             to
             make
             Christianity
             its
             self
             a
             Schism
             ,
             and
             the
             doctrine
             of
             Christ
             the
             
               greatest
               here
               sie
            
             .
             But
             as
             strong
             as
             those
             pretences
             were
             then
             ,
             or
             have
             been
             since
             ,
             the
             power
             of
             the
             doctrine
             of
             Christ
             hath
             been
             so
             great
             ,
             as
             to
             conquer
             them
             ,
             and
             thereby
             to
             manifest
             that
             it
             was
             of
             God
             ,
             when
             such
             potent
             prejudices
             were
             not
             able
             to
             withstand
             it
             .
             Of
             which
             Antiquity
             is
             the
             first
             .
          
           
             2.
             
             
               The
               large
               and
               universal
               spread
               of
               Pagan
               religion
               ,
            
             when
             Christianity
             came
             into
             the
             world
             ;
             there
             was
             never
             so
             great
             Catholicism
             as
             in
             
               Heathen
               worship
            
             ,
             when
             the
             Apostles
             first
             appeared
             in
             the
             Gentile
             world
             .
             
               Inde
               adeo
               per
               universa
               imperia
               ,
               provincias
               ,
               oppida
               ,
               videmus
               singulos
               sacrorum
               ritus
            
             
             
               gentiles
               babere
               ,
               &
               Dcos
               colere
               municipes
               ,
            
             saith
             Caecilius
             in
             
               Minutius
               Felix
            
             .
             The
             great
             charge
             against
             the
             Christians
             was
             Novellism
             ,
             that
             they
             brought
             in
             a
             strange
             and
             unheard
             of
             religion
             .
             The
             common
             Question
             was
             ,
             
               Where
               was
               your
               religion
               before
               Iesus
               of
               Nazareth
               ,
            
             as
             it
             hath
             been
             since
             ,
             
               Where
               was
               your
               religion
               before
               Luther
               ?
            
             and
             the
             same
             answer
             which
             served
             then
             ,
             will
             stand
             unmovable
             now
             ,
             
               there
               where
               no
               other
               religion
               is
               ,
               in
               the
               Word
               of
               God.
            
             For
             this
             was
             the
             weapon
             whereby
             the
             
               Primitive
               Christians
               defended
            
             themselves
             against
             the
             assaults
             of
             Paganism
             ,
             and
             the
             evidences
             they
             brought
             that
             the
             doctrine
             preached
             by
             them
             and
             contained
             in
             the
             Scriptures
             was
             originally
             from
             God
             ,
             were
             the
             only
             means
             of
             
               overthrowing
               Paganism
            
             ,
             notwithstanding
             its
             
               pretended
               universality
            
             .
          
           
             3.
             
             
               Settlement
               by
               Laws
               of
               Heathen
               worship
               .
            
             This
             was
             so
             much
             pretended
             and
             pleaded
             for
             ,
             that
             as
             far
             as
             we
             can
             finde
             by
             the
             history
             of
             the
             
               Primitive
               Church
            
             ,
             the
             pretence
             on
             which
             the
             Christians
             suffered
             ,
             was
             sedition
             and
             opposing
             the
             
               established
               Laws
            
             .
             The
             Christians
             were
             reckoned
             
               inter
               illicitas
               factiones
            
             ,
             as
             appears
             by
             Tertullian
             ,
             among
             
               unlawful
               corporations
            
             ;
             the
             
             Politicians
             and
             Statesmen
             were
             all
             for
             preserving
             the
             Laws
             ;
             they
             troubled
             not
             themselves
             much
             about
             any
             religion
             ;
             but
             only
             that
             which
             was
             settled
             by
             Law
             ,
             they
             sought
             to
             uphold
             ,
             because
             the
             acting
             contrary
             to
             it
             might
             bring
             some
             disturbance
             to
             the
             civil
             state
             .
             There
             were
             several
             Laws
             
             which
             the
             Christians
             were
             then
             brought
             under
             ,
             and
             condemned
             for
             the
             breach
             of
             .
             1.
             
             
               The
               Law
               against
               hetaeriae
            
             ,
             or
             conventicles
             as
             they
             were
             pleased
             frequently
             to
             stile
             the
             meeting
             of
             Christians
             together
             ;
             thence
             the
             places
             where
             the
             Christians
             assembled
             for
             worship
             ,
             were
             commonly
             called
             Conventicula
             ;
             
             
               it
               a
               appellabant
               loca
            
             ,
             saith
             
               Heraldus
               ,
               ubi
               congregabantur
               Christiani
               oraturi
               ,
               &
               verbi
               divini
               interpretationem
               accepturi
               ,
               ac
               sacras
               Synaxes
               habituri
               :
            
             but
             Elmenhorstius
             more
             shortly
             ;
             
               Conventicula
               loca
               sunt
               ubi
               Christiani
               Congregati
               orare
               consucverunt
               .
               The
               places
               where
               the
               Christians
               did
               meet
               and
               pray
               together
               ,
               were
               called
               Conventicles
               :
            
             in
             
               Basi●ica
               Siciunini
               ubi
               ritus
               Christiani
               est
               conventiculum
               ,
            
             saith
             
             
               Ammianus
               Marccllinus
               ;
               cur
               immaniter
               conventicula
               dirui
               ?
            
             saith
             
               Arnobius
               ;
               qui
               universum
               populum
               cum
               ipso
               pariter
               conventiculo
               concremavit
               ,
            
             as
             Lactantius
             likewise
             speaks
             .
             Now
             
             the
             reason
             of
             the
             name
             was
             ,
             because
             the
             Heathens
             judged
             these
             assemblies
             of
             Christians
             to
             be
             
               Illegal
               Societies
            
             .
             For
             which
             we
             are
             to
             understand
             that
             in
             the
             time
             of
             the
             
               Roman
               Emperours
            
             when
             they
             grew
             suspicious
             of
             their
             own
             safety
             ,
             they
             severely
             prohibited
             ail
             those
             Sodalitia
             ,
             or
             Societies
             and
             Colledges
             ,
             which
             were
             very
             much
             in
             use
             in
             the
             
               Roman
               Commonwealth
            
             ,
             in
             imitation
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Cities
             of
             Greece
             .
             These
             were
             such
             societies
             of
             persons
             ,
             which
             voluntarily
             confederated
             together
             either
             for
             some
             particular
             design
             ,
             or
             for
             preserving
             Love
             and
             Friendship
             among
             each
             other
             ,
             and
             thence
             had
             their
             frequent
             meetings
             in
             common
             together
             .
             Now
             the
             more
             numerous
             these
             were
             ,
             and
             the
             more
             ●losely
             they
             confederated
             ,
             the
             more
             
               jealous
               eye
            
             the
             
               Roman
               Emperors
            
             had
             upon
             them
             ,
             because
             of
             some
             
               clandestine
               designs
            
             ,
             which
             they
             suspected
             might
             be
             carried
             on
             for
             disturbance
             of
             the
             publike
             peace
             in
             such
             
               suspitious
               meetings
            
             .
             Thence
             came
             out
             many
             particular
             edicts
             of
             the
             Emperours
             against
             all
             such
             kinds
             of
             societies
             .
          
           
             Now
             when
             the
             Christians
             began
             to
             be
             somewhat
             numerous
             ,
             and
             had
             according
             to
             the
             principles
             of
             their
             Religion
             frequent
             Assemblies
             for
             
               Divine
               worship
            
             ,
             and
             did
             confederate
             together
             by
             such
             Symbols
             ,
             of
             being
             washed
             with
             water
             ,
             and
             eating
             and
             drinking
             together
             (
             which
             was
             all
             the
             Heath●ns
             apprehended
             by
             their
             use
             of
             baptism
             ,
             and
             the
             
               Lords
               Supper
            
             )
             
             the
             Proconsuls
             and
             other
             Magistrates
             in
             their
             several
             Provinces
             bring
             the
             Christians
             under
             these
             Edicts
             ,
             and
             so
             punished
             them
             for
             the
             breach
             of
             the
             Laws
             .
             Which
             as
             appears
             by
             Pliny
             his
             Epistle
             to
             Trajan
             ,
             was
             the
             only
             account
             on
             which
             
             the
             
               wiser
               Heathens
            
             did
             proceed
             against
             the
             Christians
             ;
             for
             we
             see
             he
             troubled
             not
             himself
             much
             about
             the
             truth
             and
             evidence
             of
             
               Christian
               Religion
            
             ,
             but
             such
             persons
             were
             brought
             before
             him
             ,
             and
             after
             he
             had
             interrogated
             them
             whether
             they
             were
             Christians
             ,
             or
             no
             ,
             
               several
               times
            
             ,
             if
             they
             persisted
             ,
             he
             then
             punished
             them
             not
             so
             much
             for
             their
             Religion
             ,
             as
             for
             their
             obstinacy
             and
             contempt
             of
             authority
             .
             For
             so
             much
             is
             im●lyed
             in
             those
             words
             of
             his
             ,
             
               Neque
               enim
               dubitabam
               ,
               qual●cunque
               esset
               quod
               faterentur
               ,
               pervicaciam
               certè
               ,
               &
               inflexibilem
               obstin●tionem
               debere
               puniri
               :
               that
               whatever
               their
               Religion
               was
               ,
               their
               obstinacy
               and
               disobedience
               deserved
               punishment
               .
            
             That
             which
             the
             Christians
             now
             pleaded
             for
             themselves
             ,
             why
             they
             should
             not
             be
             reckoned
             among
             the
             factions
             of
             the
             people
             ,
             was
             that
             which
             they
             gave
             in
             answer
             to
             Pliny
             ,
             that
             all
             their
             fault
             was
             ,
             
               Quod
               essent
               soliti
               stato
               die
               ante
               lucem
               convenire
               ,
               carmenque
               Christo
               quasi
               Deo
               dicere
               secum
               invicem
               ;
               seque
               sacramento
               non
               in
               scelus
               aliquod
               obstringere
               ,
               sed
               ne
               furta
               ,
               nelatrocinia
               ,
               ne
               adulteria
               committerent
               ,
               ne
               fidem
               fallerent
               ,
               ne
               depositum
               appellati
               abnegarent
               .
               That
               they
               were
               wont
               upon
               their
               solemn
               days
               to
               meet
               together
               for
               divine
               worship
               ,
               and
               to
               Covenant
               with
               each
               other
               only
               for
               the
               practice
               of
               those
               things
               which
               were
               as
               much
               for
               the
               good
               of
               mankinde
               as
               their
               own
               ,
            
             viz.
             
               that
               they
               would
               not
               wrong
               and
               defraud
               others
               ,
               as
               to
               their
               bodies
               or
               estates
               .
            
             And
             Tertullian
             approves
             of
             the
             Law
             against
             factions
             ,
             as
             
               de
               providentia
               &
               modestia
               publica
               ,
               nè
               civitas
               in
               partes
               seinderetur
               ,
            
             as
             wisely
             intended
             to
             prevent
             
             Seditions
             ;
             but
             withall
             pleads
             ,
             that
             the
             society
             of
             Christians
             could
             not
             be
             reckoned
             
               inter
               illicitas
               factiones
            
             ;
             for
             ,
             saith
             he
             ,
             
               haec
               coitio
               Christianorum
               merito
               sane
               illicita
               si
               illicitis
               par
               ;
               merito
               damnanda
               si
               quis
               de
               ea
               queritur
               eo
               titulo
               quo
               de
               factionibus
               querela
               est
               .
               In
               cujus
               perniciem
               aliquando
               convenimus
               ?
               Hoc
               sumus
               congregati
               quod
               &
               dispersi
               ;
               hoc
               universi
               quod
               &
               singuli
               ;
               neminem
               laedentes
               ,
               neminem
               contristantes
               ;
               quum
               probi
               ,
               quum
               boni
               coëunt
               ,
               quum
               pii
               quum
               casti
               congregantur
               ,
               non
               est
               factio
               dicenda
               sed
               curia
               .
               If
               ,
            
             saith
             he
             ,
             
             
               the
               societies
               of
               Christians
               were
               like
               others
               ,
               there
               might
               be
               some
               reason
               to
               condemn
               them
               ,
               under
               the
               head
               of
               factions
               :
               but
               as
               long
               as
               we
               meet
               together
               for
               no
               mans
               injury
               ,
               that
               whether
               divided
               ,
               or
               assembled
               ,
               we
               are
               still
               the
               same
               ,
               that
               we
               grieve
               and
               injure
               no
               body
               ;
               when
               such
               a
               company
               of
               good
               men
               meet
               together
               ,
               it
               is
               rather
               a
               Council
               then
               a
               faction
               .
            
          
           
             2.
             
             Another
             Law
             the
             Christians
             were
             brought
             under
             ,
             was
             ,
             that
             against
             
               Innovations
               in
               Religion
            
             ;
             thence
             it
             was
             laid
             so
             much
             to
             the
             charge
             of
             the
             Christians
             ,
             that
             they
             did
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               go
               contrary
               to
               the
               established
               Laws
            
             ;
             as
             Porphyrie
             said
             of
             Origen
             ,
             because
             he
             was
             a
             Christian
             ,
             he
             did
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             when
             he
             speaks
             of
             Ammonius
             revolting
             from
             Christianity
             to
             Paganism
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               he
               turned
               to
               the
               way
               of
               life
               ,
               which
               was
               agreeable
               to
               the
               established
               Laws
               .
            
             Now
             Christianity
             was
             every
             where
             looked
             on
             as
             a
             great
             Innovation
             ,
             insomuch
             that
             the
             Christians
             were
             accused
             to
             be
             
               legum
               ,
               morum
            
             ,
             
             
               naturae
               inimici
            
             ,
             as
             
               enemies
               to
               mankinde
               as
               well
               as
               the
               Laws
               ,
            
             because
             they
             drew
             men
             off
             from
             that
             way
             of
             Religion
             which
             mankinde
             had
             generally
             agreed
             in
             .
             Thence
             Aemilianus
             the
             
             Praefect
             of
             Aegypt
             ,
             when
             he
             bids
             the
             Christians
             return
             to
             Paganism
             ,
             he
             useth
             these
             expressions
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               to
               return
               to
               the
               common
               sense
               of
               mankinde
               ,
               and
               to
               forget
               what
               was
               so
               much
               against
               it
               ,
            
             as
             he
             supposed
             Christianity
             to
             be
             .
             When
             Paul
             preached
             at
             Athens
             ,
             his
             first
             accusation
             was
             ,
             that
             
               he
               was
               a
               prea●her
               of
               strange
               Deities
               ,
               because
               he
               preached
               to
               them
               Iesus
               ,
               and
               the
               resurrection
               .
            
             And
             Demctrius
             at
             Ephesus
             knew
             no
             such
             potent
             
             argument
             against
             Paul
             ,
             as
             that
             his
             Religion
             
               destroyed
               the
               worship
               of
            
             Diana
             ,
             
               whom
               all
            
             Asia
             
               and
               the
               world
               worship
            
             .
             
             So
             that
             the
             primitive
             Christians
             were
             then
             accounted
             the
             Antipodes
             to
             the
             whole
             world
             ,
             on
             which
             account
             they
             were
             so
             severely
             dealt
             with
             ;
             most
             Commonwealths
             observing
             the
             counsell
             of
             Mecaenas
             to
             Augustus
             ,
             in
             Dio
             ,
             to
             be
             sure
             to
             have
             a
             watchfull
             eye
             upon
             all
             Innovations
             in
             Religion
             ,
             because
             they
             tend
             so
             much
             to
             the
             disturbance
             of
             the
             
               Civil
               State.
            
             
          
           
             3.
             
             The
             Law
             of
             Sacriledge
             .
             Thence
             Lactantius
             calls
             their
             Laws
             ,
             
               Constitutiones
               Sacrilegae
               ,
               Quin
               etiam
               sceleratissimi
            
             
             
               homicidae
               contra
               pios
               jura
               impia
               condiderunt
               ;
               nam
               &
               constitutiones
            
             
             
               Sacrilegae
               ,
               &
               disputationes
               Iurisperitorum
               leguntur
               injustae
            
             ;
             and
             as
             he
             tels
             us
             ,
             
               Domitius
               Ulpianus
            
             had
             collected
             all
             those
             
               Rescripta
               nefaria
            
             together
             ,
             which
             concerned
             the
             Christians
             ;
             from
             hence
             it
             was
             ,
             Christianity
             by
             Pliny
             ,
             is
             called
             amentia
             ,
             by
             
               Tacitus
               exitiabilis
               superstitio
            
             ,
             by
             Suet●nius
             
             
               Superstitio
               nova
               &
               exitiabilis
            
             ;
             so
             much
             did
             these
             three
             great
             men
             agree
             ,
             in
             condemning
             the
             
               best
               Religion
            
             in
             the
             world
             for
             madness
             ,
             and
             new
             ,
             and
             
               detestable
               Superstition
            
             ;
             the
             ground
             of
             the
             great
             pique
             was
             ,
             the
             emnity
             declared
             by
             Christians
             against
             the
             
               Idolatrous
               Temples
            
             ,
             and
             worship
             of
             the
             Heathens
             .
          
           
             4.
             
             The
             Law
             against
             Treason
             ;
             for
             sometimes
             they
             proceeded
             so
             high
             ,
             as
             to
             accuse
             the
             Christians
             
               laesae
               Majestatis
            
             ,
             and
             thence
             they
             are
             commonly
             called
             
               publici
               hostes
               ,
               enemies
               to
               all
               civil
               Government
               .
            
             Which
             they
             infer'd
             from
             hence
             :
             
             1.
             
             
               Because
               they
               would
               not
               sacrifice
               for
               the
               Emperors
               safety
               ;
               Ideo
               committimus
               ,
            
             saith
             
               Tertullian
               ,
               in
               Majestatem
               Imperatorum
            
             ,
             
             
               quia
               illos
               non
               subjicimus
               rebus
               suis
               ;
               Quia
               non
               ludimus
               de
               officio
               salutis
               eorum
               ,
               qui
               eam
               non
               putamus
               in
               manibus
               esse
               plumbatis
               .
            
             The
             accusation
             for
             treason
             lay
             in
             their
             refusing
             to
             supplicate
             the
             Idols
             for
             the
             Emperors
             welfare
             .
             2.
             
             
               Because
               they
               would
               not
               swear
               by
               the
               Emperors
               Genius
               .
            
             Thence
             
             Saturnius
             said
             to
             the
             Martyr
             ,
             
               Tantum
               jura
               per
               genium
               Caesaris
               nostri
               ,
            
             if
             he
             would
             but
             swear
             by
             the
             Genius
             of
             Caesar
             ,
             he
             should
             be
             saved
             .
             Yet
             though
             they
             refused
             to
             swear
             by
             the
             Emperours
             genius
             ,
             they
             did
             not
             refuse
             to
             testifie
             their
             Allegiance
             ,
             and
             to
             swear
             by
             the
             
               Emperors
               safety
               .
               Sed
               &
               juramus
               ,
            
             saith
             
               Tertullian
               ,
               Sicut
               non
               per
               genios
               Caesarum
               ,
               it
               ae
            
             
             
               per
               salutem
               corum
               quae
               est
               augustior
               omnibus
               geniis
               .
            
             3.
             
             
               Because
               they
               would
               not
               worship
               the
               Emperours
               as
               Gods
            
             ;
             which
             was
             then
             grown
             a
             common
             custom
             .
             
               Non
               enim
               Deum
               Imperatorem
               dicam
               ,
               vel
               quia
               mentirinescio
               ,
               vel
               quia
               illum
               deridere
               non
               audeo
               ,
               vel
               quia
               necipse
               se
               Deum
               volet
               dici
               si
               homo
               sit
               ,
            
             as
             the
             same
             Author
             speaks
             .
             Nay
             the
             primitive
             Christians
             
             were
             very
             scrupulous
             of
             calling
             the
             Emperours
             
               Dominus
               ,
               hoc
               enim
               Dei
               est
               cognomen
               ,
            
             because
             the
             name
             Lord
             was
             an
             attribute
             of
             Gods
             ,
             and
             applied
             as
             his
             name
             to
             him
             in
             Scripture
             .
             The
             reason
             of
             this
             Scrupulosity
             was
             not
             ,
             from
             any
             
             question
             they
             made
             of
             the
             Soveraignty
             of
             Princes
             ,
             or
             their
             obligation
             to
             obedience
             to
             them
             (
             which
             they
             are
             very
             free
             in
             the
             acknowledgement
             of
             )
             but
             from
             a
             jealousie
             and
             just
             suspicion
             that
             something
             of
             
               Divine
               honour
            
             might
             be
             implyed
             in
             it
             ,
             when
             the
             adoration
             of
             Princes
             was
             grown
             a
             custom
             .
             Therefore
             Tertullian
             to
             prevent
             misunderstandings
             ,
             saith
             ,
             
               Dicam
               plane
               Imperatorem
               Dominum
               ,
               sed
               more
               Communi
               ,
               sed
            
             
             
               quando
               non
               cogor
               ut
               Dominum
               Dei
               vice
               dicam
               .
            
             They
             refused
             not
             the
             name
             in
             a
             common
             sense
             ,
             but
             as
             it
             implyed
             
               Divine
               honour
            
             .
          
           
             4.
             
             
               Because
               they
               would
               not
               observe
               the
               publick
               festivals
            
             of
             the
             Emperors
             in
             the
             way
             that
             others
             did
             ,
             which
             it
             seems
             were
             observed
             with
             abundance
             of
             looseness
             and
             debauchery
             by
             all
             sorts
             of
             persons
             ;
             and
             as
             Tertullian
             smartly
             sayes
             ,
             malorum
             
             
               morum
               licentia
               piet
               as
               erit
               ;
               &
               occasio
               luxuriae
               religio
               deputabitur
               ?
               Debauchery
               is
               accounted
               a
               piece
               of
               loyalty
               ,
               and
               intemperance
               a
               part
               of
               religion
               .
            
             Which
             made
             the
             Christians
             rather
             hazard
             the
             reputation
             of
             their
             loyalty
             ,
             then
             bear
             a
             part
             in
             so
             much
             rudeness
             as
             was
             then
             used
             ,
             and
             thence
             they
             abhorred
             all
             the
             solemn
             spectacles
             of
             the
             
               Romans
               ;
               nihil
               est
               nobis
            
             ,
             saith
             the
             same
             author
             ,
             
               dictu
               ,
               visu
               ,
               auditu
               ,
               cum
               insania
               Circi
               ,
               cum
               impudicitia
               Theatri
               ,
               cum
               atrocitate
               arenae
               ,
               cum
            
             
             
               Xysti
               vanitate
               .
               They
               had
               nothing
               to
               do
               either
               with
               the
               madness
               of
               the
               Cirque
               ,
               or
               the
               immodesty
               of
               the
               Theatre
               ,
               or
               the
               cruelty
               of
               the
               Amphitheatre
               ,
               or
               the
               vanity
               of
               the
               publick
               wrestlings
               .
            
             We
             see
             then
             what
             a
             hard
             Province
             the
             Christians
             had
             ,
             when
             so
             many
             Laws
             were
             laid
             as
             birdlime
             in
             their
             way
             to
             catch
             them
             ,
             that
             it
             was
             impossible
             for
             them
             to
             profess
             themselves
             Christians
             and
             not
             run
             into
             a
             Praemunire
             by
             their
             Laws
             .
             And
             therefore
             it
             cannot
             be
             conceived
             that
             many
             out
             of
             affectation
             of
             novelty
             should
             then
             declare
             themselves
             Christians
             ,
             when
             so
             great
             hazards
             were
             run
             upon
             the
             professing
             of
             it
             .
             Few
             soft-spirited
             men
             ,
             and
             lovers
             of
             their
             own
             ease
             ,
             but
             would
             have
             found
             some
             
               fine
               distinctions
            
             and
             nice
             evasions
             to
             have
             reconciled
             themselves
             to
             the
             publick
             Laws
             by
             such
             things
             which
             the
             Primitive
             Christians
             so
             
               unaenimously
               refused
            
             ,
             when
             tending
             to
             prophaness
             or
             Idolatry
             .
             And
             from
             this
             discourse
             we
             cannot
             but
             conclude
             with
             the
             
               Apostle
               Paul
               ,
               that
               the
               weapons
            
             whereby
             the
             Ap●stles
             and
             
             Primitive
             
               Christians
               encountered
            
             the
             
               Heathen
               world
               ,
               were
               not
            
             
             
               fleshly
               or
               weak
            
             ,
             but
             exceeding
             
               strong
               and
               powerfull
            
             ,
             in
             that
             they
             obtained
             so
             great
             a
             conquest
             over
             the
             imaginations
             and
             
               carnal
               reasonings
            
             of
             men
             (
             which
             were
             their
             
               strong
               holds
            
             they
             secured
             themselves
             in
             )
             as
             to
             make
             them
             readily
             to
             forsake
             their
             
               Heathen
               worship
            
             ,
             and
             become
             chearful
             servants
             to
             Christ.
             Thus
             we
             see
             the
             power
             of
             the
             doctrine
             of
             Christ
             which
             prevailed
             over
             the
             principles
             of
             education
             ,
             though
             backt
             with
             pretended
             
               antiquity
               ,
               universality
            
             ,
             and
             establishment
             by
             
               civil
               Laws
            
             .
          
           
             But
             this
             will
             further
             appear
             if
             we
             consider
             that
             not
             only
             the
             
               matters
               of
               faith
            
             were
             contrary
             to
             the
             principles
             of
             education
             ,
             
             but
             because
             many
             of
             them
             seemed
             incredible
             to
             mens
             
               natural
               reason
            
             ;
             that
             we
             cannot
             think
             persons
             would
             be
             over
             forward
             to
             believe
             such
             things
             .
             Every
             one
             being
             so
             ready
             to
             take
             any
             advantage
             against
             a
             religion
             which
             did
             so
             little
             flatter
             corrupt
             nature
             either
             as
             to
             its
             power
             or
             capacity
             ;
             in
             so
             much
             that
             those
             who
             preached
             this
             doctrine
             ,
             declared
             openly
             to
             the
             world
             ,
             that
             such
             persons
             who
             would
             judge
             of
             the
             
               Christian
               doctrine
            
             ,
             by
             such
             principles
             which
             meer
             
               natural
               reason
            
             did
             proceed
             upon
             (
             such
             one
             I
             suppose
             it
             is
             whom
             the
             Apostle
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             one
             that
             owned
             nothing
             but
             
             
               natural
               reason
            
             whereby
             to
             judge
             of
             
               Divine
               truths
               )
               could
               not
            
             entertain
             matters
             of
             faith
             or
             of
             
               Divine
               revelation
            
             ,
             because
             
               such
               things
            
             would
             seem
             but
             folly
             to
             him
             that
             owned
             no
             higher
             principle
             then
             Philosophy
             ,
             or
             that
             did
             not
             believe
             any
             
               Divine
               inspiration
               ;
               neither
               can
               such
               a
               one
               know
               them
               ,
            
             because
             a
             
               Divine
               revelation
            
             is
             the
             only
             way
             to
             come
             to
             a
             through
             understanding
             of
             them
             :
             and
             a
             person
             who
             doth
             not
             believe
             such
             a
             
               Divine
               revelation
            
             ,
             it
             is
             impossible
             he
             should
             be
             a
             competent
             judge
             of
             the
             truth
             of
             the
             doctrine
             of
             Christ.
             So
             that
             the
             only
             ground
             of
             receiving
             the
             doctrine
             of
             the
             Gospel
             is
             upon
             a
             
               Divine
               revelation
            
             ,
             that
             God
             himself
             by
             his
             Son
             and
             his
             Apostles
             hath
             revealed
             these
             deep
             mysteries
             to
             the
             world
             ,
             on
             which
             account
             it
             is
             we
             are
             bound
             to
             receive
             them
             ,
             although
             they
             go
             beyond
             our
             reach
             and
             comprehension
             .
             But
             we
             see
             generally
             in
             the
             Heathen
             world
             how
             few
             of
             those
             did
             believe
             the
             doctrine
             of
             Christ
             in
             comparison
             ,
             who
             were
             the
             great
             admirers
             of
             the
             Philosophy
             and
             way
             of
             learning
             which
             
             was
             then
             cryed
             up
             :
             the
             reason
             was
             ,
             because
             Christianity
             not
             only
             contained
             far
             deeper
             mysteries
             then
             any
             they
             were
             acquainted
             with
             ,
             but
             delivered
             them
             in
             such
             a
             way
             of
             authority
             ,
             commanding
             them
             to
             believe
             the
             doctrine
             they
             preached
             on
             the
             account
             of
             the
             
               Divine
               authority
            
             of
             the
             revealers
             of
             it
             .
             Such
             a
             way
             of
             proposal
             of
             doctrines
             to
             the
             world
             the
             Philosophy
             of
             the
             Greeks
             was
             unacquainted
             with
             ,
             which
             on
             that
             account
             they
             derided
             as
             not
             being
             suited
             to
             the
             
               exact
               method
            
             which
             their
             sciences
             proceeded
             in
             .
             No
             doubt
             had
             the
             Apostles
             come
             among
             the
             Greeks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             a
             
               great
               deal
            
             of
             pomp
             and
             ostentation
             ,
             and
             had
             fed
             mens
             curiositi●s
             with
             vain
             and
             
               unnecessary
               speculations
            
             ,
             they
             might
             have
             had
             as
             many
             followers
             among
             the
             Greeks
             for
             their
             sakes
             ,
             as
             Christ
             had
             among
             the
             Iews
             for
             the
             sake
             of
             the
             loaves
             .
             But
             the
             matters
             of
             the
             Gospel
             being
             more
             of
             
               inward
               worth
            
             and
             moment
             ,
             then
             of
             
               outward
               pomp
            
             and
             shew
             ,
             the
             vain
             and
             
               empty
               Greeks
            
             presently
             finde
             a
             quarrel
             with
             the
             manner
             of
             proposing
             them
             ;
             that
             they
             came
             not
             in
             a
             way
             of
             
               clear
               demonstr●tion
            
             ,
             but
             stood
             so
             much
             upon
             faith
             as
             soon
             as
             it
             were
             delivered
             .
             Thence
             Celsus
             and
             Galen
             think
             they
             have
             reason
             enough
             to
             reject
             the
             Laws
             of
             Moses
             and
             Christ
             ,
             because
             Celsus
             calls
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Galen
               Christianity
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             that
             they
             were
             such
             doctrines
             which
             require
             faith
             and
             obedience
             without
             giving
             mens
             reason
             an
             account
             of
             the
             things
             commanded
             .
             As
             though
             the
             authority
             of
             a
             Legislator
             sufficiently
             manifested
             ,
             were
             not
             enough
             to
             enforce
             a
             Law
             ,
             unless
             a
             sufficient
             account
             were
             given
             of
             the
             
               thing
               required
            
             to
             the
             purblind
             reason
             of
             every
             
               individual
               person
            
             acted
             by
             passions
             and
             
               private
               interests
            
             ,
             as
             to
             the
             justice
             and
             equity
             of
             it
             .
             And
             so
             the
             primary
             obligation
             on
             mans
             part
             to
             faith
             and
             obedience
             ,
             must
             arise
             not
             from
             the
             evidence
             of
             
               Divine
               authority
            
             ,
             but
             of
             the
             thing
             it self
             which
             is
             revealed
             ,
             to
             the
             most
             partial
             judgement
             of
             every
             one
             to
             whom
             it
             is
             proposed
             .
             Which
             those
             who
             know
             how
             short
             the
             stock
             of
             reason
             is
             at
             the
             best
             in
             men
             ,
             and
             how
             easily
             that
             which
             is
             ,
             is
             fashioned
             and
             moulded
             according
             to
             pr●judices
             and
             interests
             already
             entertained
             ,
             will
             look
             upon
             only
             as
             a
             design
             to
             comply
             with
             the
             carnal
             desires
             of
             men
             ,
             in
             that
             thereby
             none
             shall
             be
             bound
             to
             go
             any
             further
             ,
             then
             this
             blind
             and
             
               corrupted
               guide
            
             shall
             lead
             them
             .
             Now
             these
             
             being
             the
             terms
             on
             which
             the
             Gospel
             of
             Christ
             must
             have
             expected
             entertainment
             in
             the
             
               Gentile
               world
            
             ,
             how
             impossible
             l●ad
             it
             been
             ever
             to
             have
             sound
             any
             success
             among
             men
             ,
             had
             there
             not
             been
             sufficient
             evidence
             given
             by
             a
             power
             of
             miracles
             ,
             that
             however
             strange
             and
             incredible
             the
             doctrine
             might
             seem
             ,
             yet
             it
             was
             to
             be
             believed
             because
             there
             was
             sufficient
             means
             to
             convince
             men
             that
             it
             was
             of
             
               Divine
               revelation
            
             .
          
           
             Neither
             were
             the
             matters
             of
             saith
             only
             contrary
             to
             the
             
             inclinations
             of
             the
             world
             ,
             but
             so
             were
             the
             precepts
             of
             life
             or
             those
             things
             in
             Christianity
             which
             concerned
             practice
             .
             There
             are
             two
             things
             which
             are
             the
             main
             scope
             and
             design
             of
             Christianity
             in
             reference
             to
             mens
             lives
             ,
             to
             take
             them
             off
             from
             their
             sins
             ,
             and
             from
             the
             world
             ;
             and
             of
             all
             things
             these
             are
             they
             which
             mens
             hearts
             are
             so
             bewitched
             with
             .
             Now
             the
             precepts
             of
             the
             Gospel
             are
             such
             which
             require
             the
             greatest
             
             
               purity
               of
               heart
               and
               life
            
             ,
             which
             call
             upon
             men
             
               to
               deny
               themselves
               ,
               and
               all
               ungodliness
               ,
               and
               worldly
               lusts
               ,
               and
               to
               live
               soberly
               ,
               and
               righteously
               ,
               and
               godly
               in
               this
               present
               world
            
             ;
             that
             ,
             
               all
               that
               name
               the
               name
               of
               Christ
               must
               depart
               from
               iniquity
            
             ;
             that
             ,
             
             
               all
               true
               Christians
               must
               be
               cleansed
               from
               all
               filthiness
               of
               flesh
               and
               spirit
               ,
               and
               must
               perfect
               holiness
               in
               the
               fear
               of
               God.
            
             And
             the
             Gospel
             enforceth
             these
             precepts
             of
             holiness
             with
             the
             most
             terrible
             denunciations
             of
             the
             wrath
             of
             God
             on
             those
             who
             
               disobey
               them
            
             ;
             that
             ,
             
               the
               Lord
               Iesus
               Christ
               shall
               be
               revealed
               from
            
             
             
               heaven
               with
               his
               mighty
               Angels
               in
               flaming
               fire
               taking
               vengeance
               on
               them
               that
               know
               not
               God
               and
               that
               obey
               not
               the
               Gospel
               of
               Iesus
               Christ.
            
             That
             ,
             
               the
               wrath
               of
               God
               is
               revealed
               from
               heaven
               against
               all
               ungodliness
               and
               unrighteousness
               of
               men
               ,
               who
            
             
             
               hold
               the
               truth
               in
               unrighteousness
            
             .
             That
             ,
             no
             persons
             who
             live
             in
             the
             
               habitual
               practice
            
             of
             any
             
               known
               sin
               ,
               shall
               inherit
               the
            
             
             
               Kingdom
               of
               God.
            
             That
             ,
             
               no
               man
               should
               deceive
               them
               with
               vain
               words
               ,
               for
               because
               of
               these
               things
               comes
               the
               wrath
               of
               God
               upon
               the
               children
               of
               disobedience
            
             ;
             that
             men
             do
             but
             vainly
             flatter
             themselves
             when
             they
             seek
             to
             reconcile
             unholy
             lives
             with
             the
             hopes
             of
             
               future
               happiness
            
             ;
             for
             
               without
               holiness
               ,
               no
               man
               shall
               see
               the
               Lord.
            
             And
             then
             in
             reference
             to
             the
             things
             
             of
             this
             
               present
               life
            
             which
             men
             busie
             themselves
             so
             much
             about
             ,
             the
             Gospel
             declares
             that
             ,
             
               they
               who
               love
               this
               world
               ,
               the
               love
               of
               the
               Father
               is
               not
               in
               them
            
             ;
             that
             ,
             
               the
               friendship
               of
               this
               world
            
             
             
             
               is
               enmity
               with
               God
               ;
               and
               whosoever
               will
               be
               a
               friend
               of
               the
            
             
             
               world
               ,
               is
               an
               enemy
               to
               God
               :
            
             That
             ,
             
               Christians
               must
               not
               set
               their
               affections
               on
               earth
               ,
               but
               on
               things
               in
               heaven
            
             ;
             That
             ,
             
               the
               conversation
               of
               true
               Christians
               is
               in
               heaven
               .
            
             That
             ,
             we
             ought
             not
             to
             
               lay
               up
               our
               treasure
               on
               earth
               ,
               but
               in
               heaven
            
             ;
             That
             ,
             
               we
               must
               not
               look
               at
               the
               things
               which
               are
               seen
               ,
               but
               at
               the
               things
               which
               are
               not
               seen
               ;
               for
               the
               things
               which
               are
               seen
               are
               temporal
               ,
               but
               the
               things
               which
               are
               not
               seen
               are
               eternal
               .
            
             Now
             the
             whole
             design
             of
             the
             doctrine
             of
             Christ
             being
             to
             perswade
             men
             to
             lead
             a
             holy
             and
             
               heavenly
               life
            
             while
             they
             are
             in
             this
             world
             ,
             and
             thereby
             to
             
               be
               made
               meet
               to
               be
               partakers
               of
               the
               inheritance
               with
               the
               Saints
               in
            
             
             light
             ,
             can
             we
             think
             so
             many
             men
             whose
             hearts
             were
             wedded
             to
             sin
             and
             the
             world
             ,
             could
             so
             suddenly
             be
             brought
             off
             from
             both
             without
             a
             
               divine
               power
            
             accompanying
             that
             doctrine
             which
             was
             preached
             to
             them
             ?
             And
             therefore
             the
             Apostle
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               am
               not
               ashamed
            
             
             
               of
               the
               Gospel
               of
               Christ
               ;
               i.
               e.
            
             though
             the
             Gospel
             of
             Christ
             be
             the
             only
             true
             mysterie
             ,
             yet
             I
             do
             not
             by
             it
             as
             the
             Heathens
             are
             wont
             to
             do
             with
             their
             famous
             
               Eleusinian
               mysteries
            
             which
             were
             kept
             so
             secret
             by
             all
             the
             mystae
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             but
             ,
             saith
             he
             ,
             I
             
               know
               no
               reason
            
             I
             have
             to
             be
             ashamed
             of
             any
             thing
             in
             the
             Gospel
             ,
             that
             I
             should
             labour
             its
             concealment
             to
             advance
             its
             veneration
             ;
             but
             the
             more
             publike
             the
             Gospel
             is
             ,
             the
             more
             it
             manifests
             its
             power
             ;
             for
             through
             it
             God
             is
             pleased
             mightily
             to
             work
             in
             order
             to
             the
             salvation
             both
             of
             Iew
             and
             Gentile
             .
             And
             of
             all
             the
             success
             of
             the
             Gospel
             ,
             that
             upon
             the
             hearts
             and
             lives
             of
             men
             deserves
             the
             
               greatest
               consideration
            
             .
          
           
             The
             great
             efficacy
             and
             power
             of
             the
             Gospel
             was
             abundantly
             seen
             in
             that
             great
             alteration
             which
             it
             wrought
             in
             all
             those
             who
             were
             the
             
               hearty
               imbracers
            
             of
             it
             .
             The
             Philosophers
             did
             very
             frequently
             and
             deservedly
             complain
             of
             the
             great
             inefficacy
             of
             all
             their
             
               moral
               precepts
            
             upon
             the
             minds
             of
             men
             ,
             and
             that
             by
             all
             their
             
               instructions
               ,
               politiora
               non
               meliora
               ,
               ingenia
               fiunt
               ,
            
             men
             improved
             more
             in
             knowledge
             then
             goodness
             ;
             but
             now
             Christianity
             not
             only
             enforced
             duties
             on
             men
             with
             greater
             power
             and
             authority
             :
             For
             the
             Scriptures
             do
             ,
             as
             Saint
             Austin
             speaks
             ,
             
               Non
               tanquam
               ex
               Philosophorum
               concertationibus
               strepere
               ,
               sed
               tanquam
               ex
               oraculis
               &
               Dei
               nubibus
               intonare
               ,
            
             
             not
             make
             some
             obstreperous
             clamours
             ,
             like
             those
             tinkling
             
             Cymbals
             the
             Philosophers
             ,
             but
             awe
             the
             souls
             of
             men
             with
             the
             majesty
             of
             that
             God
             from
             whom
             they
             came
             .
             Neither
             was
             it
             only
             a
             great
             and
             empty
             sound
             which
             was
             heard
             in
             the
             preaching
             of
             the
             Gospel
             ,
             but
             when
             God
             thundred
             therein
             ,
             he
             broke
             down
             the
             
               stately
               Cedars
            
             ,
             and
             
               shook
               the
               Wilderness
            
             ,
             and
             
               made
               the
               Hinds
               to
               Calve
            
             ,
             (
             as
             it
             is
             said
             of
             Thunder
             ,
             called
             the
             voice
             
             
               of
               the
               Lord
            
             in
             Scripture
             )
             he
             humbled
             the
             pride
             of
             
               men
               ,
               unsettled
            
             the
             Gentile
             world
             from
             its
             former
             foundations
             ,
             and
             wrought
             great
             alterations
             on
             all
             those
             who
             hearkened
             to
             it
             .
             The
             whose
             design
             of
             the
             Gospel
             is
             couched
             in
             those
             words
             which
             Saint
             Paul
             tells
             us
             were
             spoken
             to
             him
             by
             Christ
             himself
             ,
             when
             he
             appointed
             him
             to
             be
             an
             
               Apostle
               ,
               to
               open
               mens
            
             
             
               eyes
               ,
               and
               to
               turn
               them
               from
               darkness
               to
               light
               ,
               and
               from
               the
               power
               of
               Satan
               unto
               God
               ,
               that
               they
               may
               receive
               forgiveness
               of
               sins
               ,
               and
               inheritance
               among
               them
               which
               were
               sanctified
               by
               faith
               in
               Christ.
            
             And
             the
             efficacy
             of
             this
             doctrine
             in
             order
             to
             these
             great
             ●nds
             ,
             was
             abundantly
             seen
             in
             the
             preaching
             of
             that
             Apostle
             ,
             who
             was
             so
             instrumental
             in
             converting
             the
             world
             to
             piety
             and
             sobriety
             ,
             as
             well
             as
             to
             the
             doctrine
             of
             Christ.
             What
             strange
             persons
             were
             the
             Corinthians
             before
             they
             became
             Christians
             !
             for
             when
             the
             Apostle
             had
             enumerated
             many
             of
             the
             vilest
             persons
             of
             the
             world
             ,
             he
             presently
             adds
             ,
             
               And
               such
               were
               some
               of
               you
               ;
               but
               ye
               are
               washed
               ,
               but
               ye
               are
               sanctified
               ,
               but
            
             
             
               ye
               are
               justified
               in
               the
               name
               of
               the
               Lord
               Iesus
               ,
               and
               by
               the
               spirit
               of
               our
               God.
            
             The
             more
             dangerous
             the
             distemper
             is
             ,
             the
             more
             malignant
             its
             nature
             ,
             the
             more
             inveterate
             its
             continuance
             ,
             the
             greater
             the
             efficacy
             of
             the
             remedy
             which
             works
             a
             cure
             of
             it
             .
             The
             power
             of
             grace
             is
             the
             more
             seen
             in
             conversion
             ,
             the
             greater
             the
             sins
             have
             been
             before
             it
             .
             It
             is
             an
             easie
             matter
             in
             comparison
             ,
             to
             remove
             a
             disease
             at
             its
             first
             onset
             ,
             of
             what
             it
             is
             to
             cure
             it
             when
             it
             becomes
             Chronical
             .
             The
             power
             of
             the
             Gospel
             wrought
             upon
             all
             sorts
             and
             kinds
             of
             persons
             ,
             to
             manifest
             to
             the
             world
             there
             was
             no
             distemper
             of
             mens
             souls
             so
             great
             ,
             but
             there
             was
             a
             possibility
             of
             a
             remedy
             for
             it
             ;
             and
             not
             only
             so
             ,
             but
             pregnant
             and
             
               visible
               instances
            
             were
             given
             of
             the
             power
             and
             efficacy
             of
             it
             .
             
               For
               they
               themselves
               shew
               of
               us
               ,
            
             saith
             the
             
               Apostle
               ,
               what
               manner
               of
               entring
               in
               we
               had
               among
               you
               ,
               and
               how
               ye
               turned
               to
               God
               from
               idols
               ,
               to
               serve
               the
               living
               and
               true
            
             
             
               God
               ,
               and
               to
               wait
               for
               his
               son
               from
               heaven
               ,
               whom
               he
               raised
            
             
             
               from
               the
               dead
               ,
               even
               Iesus
               ,
               which
               delivered
               us
               from
               the
               wrath
               to
               come
               .
            
             Now
             that
             which
             manifests
             the
             exceeding
             great
             power
             and
             excellency
             of
             the
             Gospel
             ,
             was
             ,
             that
             it
             not
             only
             turned
             men
             from
             one
             way
             of
             worship
             to
             another
             ,
             which
             is
             a
             matter
             of
             no
             great
             difficulty
             ,
             but
             that
             it
             turned
             men
             together
             with
             that
             ,
             from
             their
             lusts
             and
             sensuality
             ,
             to
             a
             holy
             and
             
               unblameable
               life
            
             .
             For
             being
             more
             in
             love
             with
             their
             sins
             then
             with
             their
             opinions
             ,
             it
             must
             needs
             be
             a
             greater
             power
             which
             draws
             men
             from
             the
             practice
             of
             
               habitual
               sins
            
             ,
             then
             that
             which
             only
             makes
             them
             change
             their
             opinions
             ,
             or
             alter
             the
             way
             of
             worship
             they
             were
             brought
             up
             in
             .
             This
             is
             that
             which
             Origen
             throughout
             his
             books
             against
             
               Celsus
               triumphs
            
             in
             as
             the
             most
             signal
             evidence
             of
             a
             
               divine
               power
            
             in
             the
             doctrine
             of
             Christ
             ,
             that
             it
             wrought
             so
             great
             an
             alteration
             on
             all
             that
             truly
             embraced
             it
             ,
             that
             of
             
               vitious
               ,
               debauched
            
             ,
             and
             dissolute
             ,
             it
             made
             them
             
               temperate
               ,
               sober
            
             and
             religious
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               The
               doctrine
               of
               Christ
               did
               convert
               the
               most
               wicked
               persons
               who
               imbraced
               it
               ,
               from
               all
               their
               debaucheries
               ,
               to
               a
               life
               most
               suitable
               to
               nature
               and
               reason
               ,
               and
               to
               the
               practise
               of
               all
               vertues
               .
            
             Therefore
             certainly
             the
             Gospel
             could
             not
             want
             that
             commendation
             among
             all
             
               ingenuous
               Moralists
            
             ,
             that
             it
             was
             the
             most
             excellent
             instrument
             in
             the
             world
             to
             reform
             the
             lives
             of
             men
             ,
             and
             to
             
               promote
               real
               goodness
            
             in
             it
             .
             When
             they
             could
             not
             but
             take
             notice
             of
             so
             many
             persons
             continually
             so
             brought
             off
             from
             their
             follies
             and
             
               vain
               conversations
            
             ,
             to
             a
             
               life
               serious
               ,
               sober
            
             ,
             and
             unblameable
             ;
             nay
             and
             some
             of
             the
             Christians
             were
             of
             so
             much
             integrity
             and
             goodness
             ,
             that
             their
             greatest
             enemies
             were
             forced
             to
             say
             that
             their
             only
             fault
             was
             that
             they
             were
             
               Christians
               .
               Bonus
               vir
               Cajus
               Sejus
               ,
               tantum
               quod
               Christianus
               .
               A
               very
               good
               man
               ,
               only
               a
               Christian.
            
             But
             one
             would
             think
             this
             should
             have
             made
             them
             have
             a
             higher
             opinion
             of
             Christianity
             ,
             when
             it
             did
             so
             suddenly
             make
             so
             many
             
               good
               men
            
             in
             the
             world
             .
             Especially
             when
             this
             power
             was
             so
             manifest
             on
             such
             persons
             who
             were
             supposed
             uncapable
             of
             being
             reformed
             by
             
               Philosophy
               ,
               young
               ,
               illiterate
            
             ,
             and
             
               mean-spirited
               persons
            
             ;
             therefore
             it
             may
             be
             justly
             supposed
             that
             it
             was
             not
             by
             the
             strength
             of
             their
             own
             reason
             that
             this
             alteration
             was
             wrought
             within
             them
             ,
             but
             by
             that
             
               Divine
               power
            
             
             which
             was
             able
             to
             tame
             the
             most
             unruly
             ,
             to
             instruct
             the
             most
             ignorant
             ,
             to
             raise
             up
             the
             most
             
               sordid
               persons
            
             to
             such
             a
             
               generous
               temper
            
             as
             to
             slight
             the
             
               good
               things
            
             of
             this
             life
             ,
             in
             comparison
             with
             those
             to
             come
             .
             And
             so
             remarkable
             was
             the
             difference
             of
             life
             then
             between
             those
             who
             were
             Christians
             ,
             and
             those
             who
             were
             not
             ,
             (
             as
             there
             is
             still
             between
             
               true
               Christians
            
             and
             meer
             pretenders
             )
             that
             Origen
             dares
             Celsus
             to
             compare
             them
             in
             point
             of
             morality
             with
             any
             other
             Societies
             in
             the
             world
             .
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               For
               the
               Churches
               of
               God
               ,
               which
               are
               discipled
               to
               Christ
               ,
               being
               compared
               with
               other
               Societies
               ,
               shine
               among
               them
               like
               lights
               in
               the
               world
               .
               For
               who
               can
               but
               confess
               ,
               that
               even
               the
               worser
               part
               of
               the
               Christian
               Churches
               exceeds
               the
               best
               of
               the
               popular
               Assemblies
               ?
               For
               ,
            
             as
             he
             goes
             on
             ,
             
               the
               Church
               of
               God
               which
               is
               at
            
             Athens
             ,
             
               that
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               very
               quiet
               and
               peaceable
               ,
               because
               it
               seeks
               to
               approve
               its
               sels
               to
               God
               ;
               but
               the
               popular
               Assemby
               at
            
             Athens
             
               that
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               seditious
               and
               quarrelsom
               ,
               and
               in
               nothing
               comparable
               to
               the
               Church
               of
               God
               there
               .
               So
               it
               is
               ,
               if
               we
               compare
               the
               Churches
               of
            
             Corinth
             and
             Alexandria
             
               with
               the
               Assemblies
               of
               the
               people
               there
               .
               So
               that
               any
               candid
               enquirer
               after
               truth
               will
               exceedingly
               wonder
            
             (
             how
             such
             fair
             Islands
             should
             appear
             
               nantes
               in
               gurgite
               vasto
            
             ,
             in
             the
             midst
             of
             such
             a
             Sea
             of
             wickedness
             as
             was
             in
             those
             
               Cities
               )
               how
               these
               Churches
               of
               God
               should
               be
               planted
               in
               such
               rude
               and
               prophane
               places
               .
            
             So
             the
             same
             Author
             goes
             on
             ,
             to
             compare
             the
             
               Churches
               Senate
            
             with
             that
             of
             the
             Cities
             ,
             the
             
               Churches
               Officers
            
             with
             theirs
             ,
             and
             appeals
             to
             themselves
             ,
             that
             even
             those
             among
             them
             who
             were
             most
             luke-warm
             in
             their
             office
             ,
             did
             yet
             far
             exceed
             all
             the
             
               City
               Magistrates
            
             in
             all
             manner
             of
             vertues
             .
             From
             whence
             he
             rationally
             concludes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               If
               these
               things
               be
               so
               ,
               how
               can
               it
               but
               be
               most
               rational
               to
               adore
               the
               Divinity
               of
               Iesus
               ,
               who
               was
               able
               to
               accomplish
               such
               great
               things
               .
            
             And
             that
             not
             upon
             one
             or
             two
             ,
             but
             upon
             such
             great
             multitudes
             as
             were
             then
             converted
             to
             the
             
             
               Christian
               faith
            
             .
             We
             read
             of
             one
             Phoedon
             ,
             and
             one
             Polemon
             brought
             from
             their
             debaucheries
             by
             Socrates
             and
             Xenocrates
             ;
             but
             what
             are
             these
             compared
             with
             those
             who
             were
             turned
             from
             their
             sins
             to
             God
             by
             the
             Gospel
             of
             Christ
             !
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             &c.
             
               The
               twelve
               Apostles
               were
               but
               the
               first
               fruits
               of
               that
               plentiful
               harvest
               of
               converts
               which
               followed
               afterwards
               .
            
             And
             although
             Celsus
             (
             like
             an
             Epicurean
             )
             seems
             to
             deny
             the
             possibility
             
             of
             any
             such
             thing
             as
             conversion
             ,
             because
             
               customary
               sins
            
             become
             a
             
               second
               nature
            
             ,
             that
             no
             punishments
             can
             
               reform
               them
               ;
               Yet
            
             ,
             saith
             
               Origen
               ,
               herein
               he
               not
               only
               contradicts
               us
               Christians
               ,
               but
               all
               such
               as
               were
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               who
               owned
               any
               generous
               principles
               of
               Philosophy
               ,
               and
               did
               not
               despair
               of
               recovering
               vertue
               ,
               as
               a
               thing
               feasible
               by
               humane
               nature
            
             ;
             and
             gives
             
               instances
               ad
               hominem
            
             ,
             to
             prove
             the
             possibility
             of
             the
             thing
             from
             the
             
               antient
               Heroes
               ,
               Hercules
            
             and
             Ulysses
             ,
             from
             the
             two
             
               Philosophers
               ,
               Socrates
            
             and
             Musonius
             ,
             and
             the
             two
             famous
             converts
             to
             
               Philosophy
               ,
               Phoedon
            
             and
             
               Polemon
               .
               But
               yet
            
             ,
             saith
             he
             ,
             
               these
               are
               not
               so
               much
               to
               be
               wondered
               at
               ,
               that
               the
               eloquence
               and
               reason
               of
               the
               Philosophers
               should
               prevail
               on
               some
               very
               few
               persons
               ,
               but
               that
               the
               mean
               and
               contemptible
               language
               of
               the
               Apostles
               ,
               should
               convert
               such
               multitudes
               from
               intemperance
               to
               sobriety
               ,
               from
               injustice
               to
               fair
               dealing
               ,
               from
               cowardise
               to
               the
               highest
               constancy
               ,
               yea
               so
               great
               as
               to
               lay
               down
               their
               lives
               for
               the
               sake
               of
               vertue
               ;
               how
               can
               we
               but
               admire
               so
               divine
               a
               power
               as
               was
               seen
               in
               it
               ?
               And
               therefore
               ,
            
             saith
             he
             ,
             
               we
               conclude
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               That
               it
               is
               so
               far
               from
               being
               impossible
               ,
               that
               it
               is
               not
               at
               all
               difficult
               for
               corrupt
               nature
               to
               be
               changed
               by
               the
               Word
               of
               God.
               Lactantius
            
             excellently
             manifests
             that
             Philosophy
             could
             never
             do
             so
             much
             good
             in
             the
             world
             as
             
             Christianity
             did
             ,
             because
             that
             was
             not
             suited
             at
             all
             to
             
               common
               capacities
            
             ,
             and
             did
             require
             so
             much
             skill
             in
             the
             Arts
             to
             prepare
             men
             for
             it
             ,
             which
             it
             is
             impossible
             all
             should
             be
             well
             skilled
             in
             ,
             which
             yet
             are
             as
             capable
             of
             being
             happy
             ,
             as
             any
             others
             are
             .
             And
             how
             inefficacious
             the
             precepts
             of
             Philosophy
             were
             ,
             appears
             by
             the
             Philosophers
             themselves
             ,
             who
             were
             far
             from
             
             having
             command
             by
             them
             over
             their
             
               masterless
               passions
            
             ,
             and
             were
             fain
             sometimes
             to
             confess
             that
             nature
             was
             too
             head-strong
             to
             be
             kept
             in
             by
             such
             weak
             reins
             as
             the
             Precepts
             of
             Philosophy
             were
             :
             But
             ,
             saith
             he
             ,
             
               what
               great
               command
               divine
               precepts
               have
               upon
               the
               souls
               of
               men
               ,
               daily
               experience
               shews
               .
               Da
               mihi
               virum
               qui
               sit
               iracundus
               ,
               maledicus
               ,
               effrenatus
            
             ;
             
             
               paucissimis
               Dei
               verbis
               ,
               tam
               placidum
               quam
               ovem
               reddam
               .
               Da
               cupidum
               ,
               avarum
               ,
               tenacem
               ;
               jam
               tibi
               eum
               liberalem
               dabo
               ,
               &
               pecuniam
               suam
               plenis
               manibus
               largientem
               .
               Da
               timidum
               doloris
               ac
               mortis
               ;
               jam
               cruces
               ,
               &
               ignes
               ,
               taurum
               contemnet
               .
               Da
               libidinosum
               ,
               adulterum
               ;
               ganeonem
               ;
               jam
               sobrium
               castum
               ●ontinentem
               videbis
               .
               Da
               crudelem
               ,
               &
               sanguinis
               appetentem
               ,
               jam
               in
               veram
               clementiam
               furor
               ille
               mutabitur
               .
               Da
               injustum
               ,
               insipientem
               ,
               peccatorem
               ,
               continuo
               &
               aequus
               &
               prudens
               ,
               &
               innocens
               crit
               .
            
             In
             which
             words
             that
             
               elegant
               writer
            
             doth
             by
             a
             
               Rhetorical
               Scheme
            
             set
             out
             the
             remarkable
             alteration
             which
             was
             in
             any
             who
             became
             
               true
               Christians
            
             ,
             that
             although
             they
             were
             
               passionate
               ,
               covetous
               ,
               fearful
               ,
               lustful
               ,
               cruel
               ,
               unjust
               ,
               vitious
               ,
            
             yet
             upon
             their
             being
             Christians
             ,
             they
             became
             
               mild
               ,
               liberal
               ,
               couragious
               ,
               temperate
               ,
               merciful
               ,
               just
               and
               unblameable
            
             ;
             which
             never
             any
             were
             brought
             to
             by
             meer
             Philosophy
             ,
             which
             rather
             teacheth
             the
             art
             of
             
               concealing
               vices
            
             ,
             then
             of
             
               healing
               them
            
             .
             But
             now
             when
             Christianity
             was
             so
             effectual
             in
             the
             cure
             of
             those
             distempers
             which
             Philosophy
             gave
             over
             as
             beyond
             its
             skill
             and
             power
             ,
             when
             it
             cured
             them
             with
             so
             great
             success
             ,
             and
             that
             not
             in
             a
             
               Paracelsian
               way
            
             ,
             for
             them
             to
             relapse
             afterwards
             with
             greater
             violence
             ,
             but
             it
             did
             so
             
               throughly
               unsettle
            
             the
             
               fomes
               morbi
            
             ,
             that
             it
             should
             never
             gather
             to
             so
             great
             a
             head
             again
             ;
             doth
             not
             this
             argue
             a
             power
             more
             then
             Philosophical
             ,
             and
             that
             could
             be
             no
             less
             then
             
               divine
               power
            
             which
             tended
             so
             much
             to
             reform
             the
             world
             ,
             and
             to
             promote
             true
             goodness
             in
             it
             ?
          
           
             Thus
             we
             have
             considered
             the
             contrariety
             of
             the
             doctrine
             
             of
             Christ
             to
             mens
             
               natural
               inclinations
            
             ,
             and
             yet
             the
             strange
             success
             it
             had
             in
             the
             world
             ,
             which
             in
             the
             last
             place
             will
             appear
             yet
             more
             strange
             ,
             when
             we
             add
             the
             almost
             
               continual
               opposition
               it
               met
               with
               from
               worldly
               power
               and
               policy
               .
            
             Had
             it
             been
             possible
             for
             a
             
               cunningly
               devised
               fable
            
             ,
             or
             any
             meer
             contrivance
             of
             impostors
             to
             have
             prevailed
             in
             the
             world
             ,
             when
             the
             most
             
             potent
             and
             
               subtile
               persons
            
             bent
             their
             whole
             wits
             and
             designs
             for
             suppressing
             it
             ?
             Whatever
             it
             were
             in
             others
             ,
             we
             are
             sure
             of
             some
             of
             the
             
               Roman
               Emperours
            
             ,
             as
             Iulian
             and
             Dioclesian
             ,
             that
             it
             was
             their
             master-design
             to
             root
             out
             and
             
               abolish
               Christianity
            
             ;
             and
             was
             it
             only
             the
             subtilty
             of
             the
             Christians
             which
             made
             these
             persons
             give
             over
             their
             work
             in
             despair
             of
             accomplishing
             it
             ?
             If
             the
             Christians
             were
             such
             subtile
             men
             ,
             whence
             came
             all
             their
             enemies
             to
             agree
             in
             one
             
               common
               calumny
            
             ,
             that
             they
             were
             a
             company
             of
             
               poor
               ,
               weak
               ,
               ignorant
               ,
               inconsiderable
               men
               !
            
             and
             if
             they
             were
             so
             ,
             how
             came
             it
             to
             pass
             that
             by
             all
             their
             power
             and
             wisdom
             they
             could
             never
             exterminate
             these
             persons
             ,
             but
             as
             they
             cut
             them
             down
             ,
             they
             
               grew
               up
            
             the
             faster
             ,
             and
             multiplyed
             by
             their
             substraction
             of
             them
             !
             There
             was
             something
             then
             certainly
             peculiar
             in
             Christianity
             ,
             from
             all
             other
             doctrines
             ,
             that
             it
             not
             only
             was
             not
             advanced
             by
             any
             
               civil
               power
            
             ,
             but
             it
             got
             ground
             by
             the
             opposition
             it
             met
             with
             in
             the
             world
             .
             And
             therefore
             it
             is
             an
             observable
             circumstance
             ,
             that
             the
             first
             
               Christian
               Emperour
            
             (
             who
             acted
             as
             Emperour
             for
             Christianity
             )
             viz.
             Constantine
             (
             for
             otherwise
             I
             know
             what
             may
             be
             said
             for
             Philippus
             )
             did
             not
             appear
             in
             the
             world
             till
             Christianity
             had
             spread
             its
             self
             over
             most
             parts
             of
             the
             
               habitable
               world
               .
               God
            
             thereby
             letting
             us
             see
             ,
             that
             though
             the
             
               civil
               power
            
             ,
             when
             become
             Christian
             ,
             might
             be
             very
             useful
             for
             
               protecting
               Christianity
            
             ,
             yet
             that
             he
             stood
             in
             no
             need
             at
             all
             of
             it
             as
             to
             the
             propagation
             of
             it
             abroad
             in
             the
             world
             .
             But
             we
             see
             it
             was
             quite
             otherwise
             in
             that
             Religion
             which
             had
             Mars
             its
             ascendant
             ,
             viz.
             Mahometism
             ;
             For
             like
             Paracelsus
             his
             Daemon
             ,
             it
             alwayes
             sat
             upon
             the
             pummel
             of
             the
             sword
             ,
             and
             made
             its
             way
             in
             the
             world
             meerly
             by
             force
             and
             violence
             ;
             and
             as
             its
             first
             constitution
             had
             much
             of
             blood
             in
             it
             ,
             so
             by
             it
             hath
             it
             been
             fed
             and
             nourished
             ever
             since
             .
             But
             it
             was
             quite
             otherwise
             with
             the
             
               Christian
               Religion
            
             ;
             it
             never
             thrived
             better
             then
             in
             the
             most
             
               barren
               places
            
             ,
             nor
             triumphed
             more
             ,
             then
             when
             it
             suffered
             most
             ;
             nor
             spread
             its
             self
             further
             then
             when
             it
             encountered
             the
             greatest
             opposition
             .
             Because
             therein
             was
             seen
             the
             great
             force
             and
             efficacy
             of
             the
             doctrine
             of
             Christ
             ,
             that
             it
             
               bore
               up
            
             mens
             spirits
             under
             the
             greatest
             miseries
             of
             life
             ,
             and
             made
             them
             with
             chearfulness
             to
             undergo
             the
             most
             exquisite
             torments
             which
             the
             cruelty
             of
             Tyrants
             could
             invent
             .
             The
             
             Stoicks
             and
             
               Epicureans
               boasts
            
             that
             their
             wise
             man
             would
             be
             happy
             in
             the
             Bull
             of
             Phalaris
             ,
             were
             but
             empty
             and
             
               Thrasonical
               words
            
             which
             none
             would
             venture
             the
             truth
             of
             by
             an
             experiment
             upon
             themselves
             .
             It
             was
             the
             Christian
             alone
             ,
             and
             not
             the
             Epicurean
             ,
             that
             could
             truly
             say
             in
             the
             midst
             of
             torments
             ,
             
               Suave
               est
               &
               nihil
               curo
            
             ,
             and
             might
             justly
             alter
             a
             little
             of
             that
             common
             saying
             of
             the
             Christians
             ,
             and
             say
             ,
             
               Non
               magna
               l●quimur
               ,
               sed
               patimur
               ,
            
             as
             well
             as
             
               vivimus
               ;
               the
               Christians
               did
               not
               speak
               great
               things
               ,
               but
               do
               and
               suffer
               them
               .
            
             And
             this
             gained
             not
             only
             great
             r●putation
             of
             integrity
             to
             themselves
             ,
             but
             much
             advanced
             the
             honour
             of
             their
             Religion
             in
             the
             world
             ,
             when
             it
             was
             so
             apparently
             seen
             that
             no
             force
             or
             power
             was
             able
             to
             withstand
             it
             .
             Will
             not
             this
             at
             least
             perswade
             you
             that
             our
             Religion
             is
             true
             ,
             and
             srom
             God
             ,
             saith
             
               Ar●●bius
               ?
               Quod
               cum
               genera
               poenarum
               tanta
               sint
               à
               vobis
               proposita
            
             
             
               Religionis
               hujus
               sequentibus
               leges
               ,
               augeatur
               res
               magis
               ,
               &
               contra
               omnes
               minas
               ,
               atque
               interdicta
               formidinum
               animosius
               populus
               obnitatur
               ,
               &
               ad
               credendi
               studium
               prohibitionis
               ipsius
               stimulis
               ●xcitetur
               ?
               —
               Itane
               istud
               non
               divinum
               &
               sacrum
               est
               ,
               aut
               sine
               Deo
               ,
               corum
               tantas
               animorum
               ficri
               conversiones
               ut
               cum
               carnisices
               unci
               ,
               aliique
               innumeri
               cruciatus
               ,
               quemadmodum
               diximus
               ,
               impendeant
               credituris
               ,
               v●luti
               quadam
               dulcedine
               ,
               atque
               omnium
               virtutum
               amore
               correpti
               ,
               cognitas
               accipiant
               rationes
               ,
               atque
               mundi
               omnibus
               rebus
               praeponant
               amicitias
               Christi
               ?
               That
               no
               fears
               ,
               penalties
               ,
               or
               torments
               ,
               were
               able
               to
               m●ke
               a
               Christian
               alter
               his
               profession
               ,
               but
               he
               would
               rather
               bid
               adi●u
               to
               his
               life
               then
               to
               his
               Saviour
               .
            
             This
             Origen
             likewise
             frequently
             takes
             notice
             of
             ,
             when
             Celsus
             
             had
             objected
             the
             novelty
             of
             
               Christianity
               ;
               the
               more
               wonderful
               it
               is
            
             (
             saith
             
               Origen
               )
               that
               in
               so
               short
               a
               time
               it
               should
               so
               largely
               spread
               its
               self
               in
               the
               world
               ;
               for
               if
               the
               cure
               of
               mens
               bodies
               be
               not
               wrought
               without
               Divine
               Providence
               ,
               how
               much
               less
               the
               cure
               of
               so
               many
               thousands
               of
               souls
               which
               have
               been
               converted
               at
               once
               to
               humanity
               and
               Christianity
               ,
               especially
               when
               all
               the
               pow●rs
               of
               the
               world
               were
               from
               the
               first
               engaged
               to
               hinder
               the
               progress
               of
               this
               doctrine
               ,
               and
               yet
               notwithstanding
               all
               this
               opposition
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               Word
               of
               God
               pr●vailed
               ,
               as
               not
               being
               able
               to
               be
               stopt
               by
               men
               ,
               and
               became
               master
               over
               all
               its
               enemies
               ,
               and
               not
               only
               spread
               its
               self
               quite
               through
            
             Greece
             ,
             
               but
               through
               a
               great
               part
               of
               the
               world
               besides
               ,
               and
               converted
               an
               innumerable
               company
               of
               souls
               to
               the
               true
               worship
               and
               service
               of
               God.
            
             Thus
             we
             have
             now
             manifested
             from
             all
             the
             circumstances
             of
             the
             propagation
             of
             the
             doctrine
             of
             Christ
             ,
             what
             evidence
             there
             was
             of
             a
             
               divine
               power
            
             accompanying
             of
             it
             ;
             and
             how
             useful
             the
             first
             miracles
             were
             in
             order
             to
             it
             .
          
        
         
           
           
             CHAP.
             X.
             The
             difference
             of
             true
             miracles
             from
             false
             .
          
           
             
               
                 The
                 unreasonableness
                 of
                 rejecting
                 the
                 evidence
                 from
                 miracles
                 ,
                 because
                 of
                 impostures
                 .
                 That
                 there
                 are
                 certain
                 rules
                 of
                 distinguishing
                 true
                 miracles
                 from
                 false
                 ,
                 and
                 Divine
                 from
                 diabolical
                 ,
                 proved
                 from
                 Gods
                 intention
                 in
                 giving
                 a
                 power
                 of
                 miracles
                 ,
                 and
                 the
                 providence
                 of
                 God
                 in
                 the
                 world
                 .
                 The
                 inconvenience
                 of
                 taking
                 away
                 the
                 rational
                 grounds
                 of
                 faith
                 and
                 placing
                 it
                 on
                 self-evidence
                 .
                 Of
                 the
                 self-evidence
                 of
                 the
                 Scriptures
                 ,
                 and
                 the
                 insufficiency
                 of
                 that
                 for
                 resolving
                 the
                 question
                 about
                 the
                 authority
                 of
                 the
                 Scriptures
                 .
                 Of
                 the
                 pretended
                 miracles
                 of
                 Impostors
                 and
                 false
                 Christs
                 ,
                 as
              
               Barchochelas
               David
               el-David
               
                 and
                 others
                 .
                 The
                 rules
                 whereby
                 to
                 judge
                 true
                 miracles
                 from
                 false
                 .
              
               1.
               
               
                 True
                 Divine
                 miracles
                 are
                 wrought
                 to
                 confirm
                 a
                 Divine
                 testimony
                 .
                 No
                 miracles
                 necessary
                 for
                 the
                 certain
                 conveyance
                 of
                 a
                 Divine
                 testimony
                 :
                 proved
                 from
                 the
                 evidences
                 that
                 the
                 Scriptures
                 could
                 not
                 be
                 corrupted
                 .
              
               2.
               
               
                 No
                 miracles
                 Divine
                 which
                 contradict
                 Divine
                 revelation
                 .
                 Of
                 Popish
                 miracles
                 .
              
               3.
               
               
                 Divine
                 miracles
                 leave
                 Divine
                 effects
                 on
                 those
                 who
                 believe
                 them
                 .
                 Of
                 the
                 miracles
                 of
              
               Simon
               Magus
               .
               4.
               
               
                 Divine
                 miracles
                 tend
                 to
                 the
                 overthrow
                 of
                 the
                 devils
                 power
                 in
                 the
                 world
                 :
                 the
                 antipathy
                 of
                 the
                 doctrine
                 of
                 Christ
                 to
                 the
                 devils
                 designs
                 in
                 the
                 world
                 .
              
               5.
               
               
                 The
                 distinction
                 of
                 true
                 miracles
                 from
                 others
                 ,
                 from
                 the
                 circumstances
                 and
                 manner
                 of
                 their
                 operation
                 .
                 The
                 miracles
                 of
                 Christ
                 compared
                 with
                 those
                 of
                 the
                 Heathen
                 Gods.
              
               6.
               
               
                 God
                 makes
                 it
                 evident
                 to
                 all
                 impartial
                 judgements
                 that
                 Divine
                 miracles
                 exceed
                 created
                 power
                 .
                 This
                 manifested
                 from
                 the
                 unparalleld
                 miracles
                 of
              
               Moses
               
                 and
                 our
                 Saviour
                 .
                 From
                 all
                 which
                 the
                 rational
                 evidence
                 of
                 Divine
                 revelation
                 is
                 manifested
                 ,
                 as
                 to
                 the
                 persons
                 whom
                 God
                 imployes
                 to
                 teach
                 the
                 world
                 .
              
            
          
           
             HAving
             thus
             far
             stated
             the
             cases
             wherein
             miracles
             may
             
             justly
             be
             expected
             as
             a
             
               rational
               evidence
            
             of
             
               Divine
               authority
            
             in
             the
             persons
             whom
             God
             imployes
             by
             way
             of
             peculiar
             
             message
             to
             the
             world
             ,
             and
             in
             the
             prosecution
             of
             this
             discourse
             manifested
             the
             evidences
             of
             
               Divine
               authority
            
             in
             Moses
             and
             the
             Prophets
             ,
             and
             in
             our
             Saviour
             and
             his
             Apostles
             ;
             the
             only
             remaining
             question
             concerning
             this
             subject
             is
             ,
             
               how
               we
               may
               certainly
               distinguish
               true
               and
               real
               miracles
               from
               such
               as
               are
               only
               pretended
               and
               counterfeit
               .
            
             For
             it
             being
             as
             evident
             that
             there
             have
             been
             impostures
             and
             delusions
             in
             the
             world
             as
             
               real
               miracles
            
             ,
             the
             minds
             of
             men
             will
             be
             wholly
             to
             seek
             when
             to
             rely
             upon
             the
             evidence
             of
             miracles
             as
             an
             argument
             of
             
               Divine
               authority
            
             in
             those
             persons
             who
             do
             them
             ,
             unless
             a
             way
             be
             found
             out
             to
             distinguish
             them
             from
             each
             other
             .
             But
             if
             we
             can
             make
             it
             appear
             ,
             that
             ,
             unless
             men
             through
             weakness
             of
             judgement
             or
             incogitancy
             deceive
             themselves
             ,
             they
             may
             have
             certain
             evidence
             of
             the
             truth
             of
             miracles
             ,
             then
             there
             can
             be
             nothing
             wanting
             as
             to
             the
             establishment
             of
             their
             minds
             in
             the
             truth
             of
             that
             doctrine
             which
             is
             confirmed
             by
             them
             .
             There
             hath
             been
             nothing
             which
             hath
             made
             men
             of
             better
             affections
             then
             understandings
             ,
             so
             ready
             to
             suspect
             the
             strength
             of
             the
             evidence
             from
             miracles
             concerning
             
               Divine
               testimony
            
             ,
             as
             the
             multitude
             of
             impostures
             in
             the
             world
             under
             the
             name
             of
             miracles
             ,
             and
             that
             the
             Scripture
             its
             self
             tells
             us
             we
             must
             not
             hearken
             to
             such
             as
             come
             with
             
               lying
               wonders
            
             .
             But
             may
             we
             not
             therefore
             safely
             rely
             on
             such
             miracles
             which
             we
             have
             certain
             evidence
             could
             not
             be
             wrought
             but
             by
             
               Divine
               power
            
             ,
             because
             forsooth
             the
             Devil
             may
             sometimes
             abuse
             the
             ignorance
             and
             credulity
             of
             unwary
             men
             ?
             or
             is
             it
             because
             the
             Scripture
             forbids
             us
             to
             believe
             such
             as
             should
             come
             with
             a
             pretence
             of
             miracles
             ,
             therefore
             we
             cannot
             rely
             on
             the
             miracles
             of
             Christ
             himself
             ?
             which
             is
             as
             much
             as
             to
             say
             ,
             because
             the
             Scripture
             tells
             us
             that
             we
             must
             not
             believe
             
               every
               spirit
            
             ,
             therefore
             we
             must
             believe
             none
             at
             all
             ;
             or
             because
             we
             must
             not
             entertain
             any
             
               other
               doctrine
            
             besides
             the
             Gospel
             ,
             therefore
             we
             have
             no
             reason
             to
             believe
             that
             .
             For
             the
             ground
             whereby
             we
             are
             assured
             by
             the
             Scriptures
             that
             the
             testimony
             of
             Christ
             was
             Divine
             ,
             and
             therefore
             his
             
               doctrine
               true
            
             ,
             is
             ,
             because
             it
             was
             confirmed
             by
             such
             miracles
             as
             he
             did
             ;
             now
             if
             that
             argument
             were
             insufficient
             which
             the
             Scriptures
             tell
             us
             was
             the
             great
             evidence
             of
             Christs
             being
             
               sent
               from
               God
            
             ,
             we
             cannot
             give
             our selves
             a
             sufficient
             account
             in
             point
             of
             evidence
             on
             which
             we
             believe
             the
             doctrine
             
             of
             the
             Gospel
             to
             be
             true
             and
             Divine
             .
             But
             the
             only
             
               rational
               pretence
            
             of
             any
             scruple
             in
             this
             case
             must
             be
             a
             supposed
             uncertainty
             in
             our
             rules
             of
             judging
             concerning
             the
             nature
             of
             miracles
             ;
             for
             if
             there
             be
             no
             certain
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             notes
             of
             difference
             ,
             whereby
             to
             
               know
               Divine
               miracles
            
             from
             delusions
             of
             senses
             and
             the
             impostures
             of
             the
             Devil
             ,
             I
             must
             confess
             that
             there
             is
             an
             apparent
             insufficiency
             in
             the
             evidence
             from
             miracles
             ;
             but
             if
             there
             be
             any
             certain
             rules
             of
             proceeding
             in
             this
             case
             ,
             we
             are
             to
             blame
             nothing
             but
             our
             incredulity
             if
             we
             be
             not
             satisfied
             by
             them
             .
             For
             the
             full
             clearing
             of
             this
             ,
             I
             shall
             first
             
               make
               it
               appear
               that
               there
               may
               be
               certain
               evidence
               found
               out
               ,
               whereby
               we
               may
               know
               true
               miracles
               from
               false
               ,
               and
               Divine
               from
               diabolical
               .
            
             And
             ,
             Secondly
             ,
             
               Enquire
               into
               those
               things
               which
               are
               the
               main
               notes
               of
               difference
               between
               them
               .
            
             First
             ,
             
               That
               there
               may
               be
               certain
               evidence
               whereby
               to
               know
               the
               truth
               of
               miracles
               .
            
             I
             speak
             not
             of
             the
             difference
             
               ex
               parte
               r●i
            
             between
             miracles
             and
             those
             called
             wonders
             ,
             as
             that
             the
             one
             exceed
             the
             power
             of
             
               created
               agents
            
             ,
             and
             the
             other
             doth
             not
             ;
             for
             this
             leaves
             the
             enquirer
             as
             far
             to
             seek
             for
             satisfaction
             as
             ever
             ;
             for
             granting
             that
             a
             
               Divine
               power
            
             is
             seen
             in
             one
             and
             not
             in
             the
             other
             ,
             he
             must
             needs
             be
             still
             dissatisfied
             ,
             unless
             it
             can
             be
             made
             evident
             to
             him
             that
             such
             things
             are
             from
             
               Divine
               power
            
             ,
             and
             others
             cannot
             be
             .
             Now
             the
             main
             distinction
             being
             placed
             here
             in
             the
             natures
             of
             the
             
               things
               abstractly
            
             considered
             ,
             and
             not
             as
             they
             bear
             any
             evidence
             to
             our
             understandings
             ,
             in
             stead
             of
             
               resolving
               doubts
            
             it
             increaseth
             more
             ;
             for
             ,
             as
             for
             instance
             ,
             in
             the
             case
             of
             the
             
               Magicians
               rods
            
             turning
             into
             scrpents
             ,
             as
             well
             as
             Moses
             his
             ;
             what
             satisfaction
             could
             this
             yeild
             to
             any
             spectator
             to
             tell
             him
             ,
             that
             in
             the
             one
             there
             was
             a
             
               Divine
               power
            
             and
             not
             in
             the
             other
             ,
             unless
             it
             were
             made
             appear
             by
             some
             evidence
             from
             the
             thing
             ,
             that
             the
             one
             was
             a
             meer
             imposture
             ,
             and
             the
             other
             a
             
               real
               alteration
            
             in
             the
             thing
             it self
             ?
             I
             take
             it
             then
             for
             granted
             ,
             that
             no
             general
             discourses
             concerning
             the
             
               formal
               difference
            
             of
             miracles
             and
             wonders
             considered
             in
             themselves
             can
             afford
             any
             
               rational
               satisfaction
            
             to
             an
             
               inquisitive
               mind
            
             ;
             that
             which
             alone
             is
             able
             to
             give
             it
             ,
             must
             be
             something
             which
             may
             be
             discerned
             by
             any
             judicious
             and
             
               considerative
               person
            
             .
             And
             that
             God
             never
             gives
             to
             any
             a
             power
             of
             miracles
             ,
             but
             he
             gives
             some
             such
             ground
             of
             satisfaction
             concerning
             
             them
             ,
             will
             appear
             upon
             these
             two
             considerations
             .
          
           
             1.
             
             
               From
               Gods
               intention
               in
               giving
               to
               any
               this
               power
               of
               doing
               miracles
               .
            
             We
             have
             largely
             made
             it
             manifest
             that
             the
             end
             of
             true
             miracles
             is
             to
             be
             a
             confirmation
             to
             the
             world
             of
             the
             
               Divine
               commission
            
             of
             the
             persons
             who
             have
             it
             ,
             and
             that
             the
             testimony
             is
             Divine
             which
             is
             confirmed
             by
             it
             .
             Now
             if
             there
             be
             no
             way
             to
             know
             when
             miracles
             are
             true
             or
             false
             ,
             this
             power
             is
             to
             no
             purpose
             at
             all
             ;
             for
             men
             are
             as
             much
             to
             seek
             for
             satisfaction
             ,
             as
             if
             there
             had
             been
             no
             such
             things
             at
             all
             .
             Therefore
             if
             men
             are
             bound
             to
             believe
             a
             
               Divine
               testimony
            
             ,
             and
             to
             rely
             on
             the
             miracles
             wrought
             by
             the
             persons
             bringing
             it
             ,
             as
             an
             evidence
             of
             it
             ,
             they
             must
             have
             some
             assurance
             that
             these
             miracles
             could
             not
             come
             from
             any
             but
             a
             
               Divine
               power
            
             .
          
           
             2.
             
             
               From
               the
               providence
               of
               God
               in
               the
               world
            
             ;
             which
             if
             we
             own
             ,
             we
             cannot
             imagine
             that
             God
             should
             permit
             the
             Devil
             ,
             whose
             only
             design
             is
             to
             ruine
             mankind
             ,
             to
             abuse
             the
             credulity
             of
             the
             world
             so
             far
             ,
             as
             to
             have
             his
             
               lying
               wonders
            
             pass
             uncontrouled
             ,
             which
             they
             must
             do
             ,
             if
             nothing
             can
             be
             found
             out
             as
             a
             certain
             difference
             between
             such
             things
             as
             are
             only
             of
             Diabolical
             and
             such
             as
             are
             of
             Divine
             power
             .
             If
             then
             it
             may
             be
             discovered
             that
             there
             is
             a
             
               malignant
               spirit
            
             which
             acts
             in
             the
             world
             ,
             and
             doth
             
               produce
               strange
            
             things
             ,
             either
             we
             must
             impute
             all
             
               strange
               things
            
             to
             him
             ,
             which
             must
             be
             to
             attribute
             to
             him
             an
             
               infinite
               power
            
             ,
             or
             else
             that
             there
             is
             a
             being
             
               infinitely
               perfect
            
             which
             crosseth
             this
             
               malignant
               spirit
            
             in
             his
             designs
             ;
             and
             if
             so
             ,
             we
             cannot
             imagine
             he
             should
             suffer
             him
             to
             usurpe
             so
             much
             tyranny
             over
             the
             minds
             of
             men
             ,
             as
             to
             make
             those
             things
             pass
             in
             the
             more
             sober
             and
             
               inquisitive
               part
            
             of
             the
             world
             for
             
               Divine
               miracles
            
             which
             were
             only
             counterfeits
             and
             impostures
             .
             If
             then
             the
             providence
             of
             God
             be
             so
             deeply
             engaged
             in
             the
             discovering
             the
             designs
             of
             Satan
             ,
             there
             must
             be
             some
             means
             of
             this
             discovery
             ,
             and
             that
             means
             can
             be
             supposed
             to
             be
             no
             other
             in
             this
             case
             ,
             but
             some
             rational
             and
             
               satisfactory
               evidence
            
             ,
             whereby
             we
             may
             know
             when
             strange
             and
             miraculous
             things
             are
             done
             by
             Satan
             to
             deceive
             men
             ,
             and
             when
             by
             a
             
               Divine
               power
            
             to
             confirm
             a
             
               Divine
               testimony
            
             .
          
           
             But
             how
             is
             it
             possible
             ,
             say
             some
             ,
             that
             miracles
             should
             be
             
             
             any
             ground
             on
             which
             to
             believe
             a
             
               testimony
               Divine
            
             ,
             when
             Christ
             himself
             hath
             told
             us
             ,
             
               that
               there
               shall
               arise
               false
               Christs
               and
               false
               Prophets
               and
               shall
               shew
               great
               signs
               and
               wonders
               ;
               in
            
             
             
               so
               much
               that
               if
               it
               were
               possible
               they
               should
               deceive
               the
               very
               elect
               ?
            
             and
             the
             Apostle
             tells
             us
             ,
             
               that
               the
               coming
               of
               Antichrist
               will
               be
               with
               all
               power
               and
               signs
               and
               lying
               wonders
               .
            
             How
             then
             can
             
             we
             fix
             on
             miracles
             as
             an
             evidence
             of
             
               Divine
               testimony
            
             when
             we
             see
             they
             are
             common
             to
             good
             and
             
               bad
               men
            
             ,
             and
             may
             
               seal
               indifferently
            
             either
             truth
             or
             falshood
             ?
             To
             this
             I
             reply
             ;
          
           
             1.
             
             Men
             are
             guilty
             of
             doing
             no
             small
             disservice
             to
             the
             doctrine
             of
             Christ
             ,
             when
             upon
             such
             weak
             and
             
               frivolous
               pretences
            
             they
             give
             so
             great
             an
             advantage
             to
             infidelity
             ,
             as
             to
             call
             in
             question
             the
             validity
             of
             that
             which
             yeilded
             so
             ample
             a
             testimony
             to
             the
             truth
             of
             
               Christian
               religion
            
             .
             For
             if
             once
             the
             
               rational
               grounds
            
             on
             which
             we
             believe
             the
             doctrine
             of
             Christ
             to
             be
             true
             and
             Divine
             ,
             be
             taken
             away
             ,
             and
             the
             whole
             evidence
             of
             the
             truth
             of
             it
             be
             laid
             on
             things
             not
             only
             derided
             by
             men
             of
             
               Atheistical
               spirits
            
             ,
             but
             in
             themselves
             such
             as
             cannot
             be
             discerned
             or
             judged
             of
             by
             any
             but
             themselves
             ,
             upon
             what
             grounds
             can
             we
             proceed
             to
             convince
             an
             unbeliever
             that
             the
             doctrine
             which
             we
             believe
             is
             true
             !
             If
             they
             tell
             him
             ,
             
               that
               as
               light
               and
               fire
               manifest
               themselves
               ,
               so
               doth
               the
               doctrine
               of
               the
               Scri●ture
            
             to
             those
             who
             believe
             it
             ;
             It
             will
             be
             soon
             replyed
             ,
             that
             self-evidence
             in
             a
             
               matter
               of
               faith
            
             can
             imply
             nothing
             but
             either
             a
             
               firm
               perswasion
            
             of
             the
             mind
             concerning
             the
             thing
             propounded
             ;
             or
             else
             that
             there
             are
             such
             
               clear
               evidences
            
             in
             the
             thing
             it
             self
             ,
             that
             none
             who
             freely
             use
             their
             reason
             can
             deny
             it
             ;
             the
             first
             can
             be
             no
             argument
             to
             any
             other
             person
             any
             further
             then
             the
             authority
             of
             the
             person
             who
             declares
             it
             to
             have
             such
             self-evidence
             to
             him
             ,
             doth
             extend
             its
             self
             over
             the
             mind
             of
             the
             other
             ;
             and
             to
             ones
             self
             it
             seems
             a
             strange
             way
             of
             arguing
             ,
             
               I
               believe
               the
               Scriptures
               because
               they
               are
               true
               ,
               and
               they
               are
               true
               because
               I
               believe
               them
            
             ;
             for
             self-evidence
             implyes
             so
             much
             ,
             if
             by
             it
             be
             meant
             the
             perswasion
             of
             the
             mind
             that
             the
             thing
             is
             true
             ;
             but
             if
             by
             self-evidence
             be
             further
             meant
             such
             clear
             evidence
             in
             the
             
               matter
               propounded
            
             that
             all
             who
             do
             consider
             it
             ,
             must
             believe
             it
             ;
             I
             then
             further
             enquire
             whether
             this
             evidence
             doth
             lie
             in
             the
             
               n●ked
               proposal
            
             of
             the
             things
             to
             the
             understanding
             ;
             and
             if
             so
             ,
             then
             every
             one
             who
             assents
             to
             this
             
             proposition
             that
             
               the
               whole
               is
               greater
               then
               the
               part
               ,
            
             must
             likewise
             assent
             to
             this
             ,
             
               that
               the
               Scripture
               is
               the
               Word
               of
               God
            
             ;
             or
             whether
             doth
             the
             evidence
             lie
             ,
             not
             in
             the
             
               naked
               proposal
            
             ,
             but
             in
             the
             efficacy
             of
             the
             
               Spirit
               of
               God
            
             on
             the
             minds
             of
             those
             to
             whom
             it
             is
             propounded
             .
             Then
             ,
             1.
             
             The
             self-evidence
             is
             taken
             off
             from
             the
             
               written
               Word
            
             which
             was
             the
             object
             ,
             and
             removed
             to
             a
             quite
             
               different
               thing
            
             which
             is
             the
             
               efficient
               cause
            
             .
             2.
             
             Whether
             then
             any
             persons
             who
             want
             this
             
               efficacious
               operation
            
             of
             the
             Spirit
             of
             
               God
               ,
               are
            
             or
             can
             be
             bound
             to
             believe
             the
             Scripture
             to
             be
             
               Gods
               Word
            
             ?
             If
             they
             are
             bound
             ,
             the
             duty
             must
             be
             propounded
             in
             such
             a
             way
             as
             may
             be
             sufficient
             to
             convince
             them
             that
             it
             is
             their
             duty
             ;
             but
             if
             all
             the
             evidence
             of
             the
             truth
             of
             the
             Scripture
             lie
             on
             this
             testimony
             of
             the
             Spirit
             ,
             then
             such
             as
             want
             this
             ,
             can
             have
             none
             at
             all
             .
             But
             if
             ●astly
             ,
             by
             this
             self-evidence
             be
             meant
             such
             an
             impress
             of
             
               Gods
               authority
            
             on
             the
             Scriptures
             that
             any
             who
             consider
             them
             as
             they
             ought
             ,
             cannot
             but
             discern
             ,
             I
             still
             further
             enquire
             ,
             whether
             this
             impress
             lies
             
               in
               the
               positive
               assertions
               in
               Scripture
               that
               they
               are
               from
               God
               ,
            
             and
             that
             cannot
             be
             unless
             it
             be
             made
             appear
             to
             be
             impossible
             that
             any
             writing
             should
             pretend
             to
             be
             from
             God
             when
             it
             is
             not
             ;
             or
             else
             
               in
               the
               written
               books
               of
               Scripture
               ,
            
             and
             then
             let
             it
             be
             made
             appear
             that
             any
             one
             meerly
             by
             the
             evidence
             of
             the
             writings
             themselves
             without
             any
             further
             arguments
             can
             pronounce
             the
             Proverbs
             to
             be
             the
             Word
             of
             God
             ,
             and
             not
             the
             book
             of
             Wisdom
             ;
             and
             Ecclesiastes
             to
             be
             
               Divinely
               inspired
            
             and
             not
             Ecclesiasticus
             :
             or
             else
             the
             self-evidence
             must
             be
             
               in
               the
               excellency
               of
               the
               matters
            
             which
             are
             revealed
             in
             Scripture
             ;
             but
             this
             still
             falls
             very
             short
             of
             resolving
             wholly
             the
             question
             whether
             
               the
               Scripture
               be
               the
               Word
               of
               God
            
             ;
             for
             the
             utmost
             that
             this
             can
             reach
             to
             is
             ,
             that
             the
             things
             contained
             in
             Scripture
             are
             of
             so
             high
             and
             excellent
             a
             nature
             ,
             that
             we
             cannot
             conceive
             that
             any
             other
             should
             be
             the
             author
             of
             them
             ,
             but
             God
             himself
             ;
             all
             which
             being
             granted
             ,
             I
             am
             as
             far
             to
             seek
             as
             ever
             what
             grounds
             I
             have
             to
             believe
             that
             those
             particular
             writings
             which
             we
             call
             the
             Scripture
             are
             the
             Word
             of
             God
             ,
             or
             that
             God
             did
             immediately
             
               imploy
               such
            
             and
             
               such
               persons
            
             to
             write
             such
             and
             
               such
               books
            
             ;
             for
             I
             may
             believe
             the
             substance
             of
             the
             doctrine
             to
             be
             of
             God
             ,
             and
             yet
             not
             believe
             the
             books
             wherein
             it
             is
             contained
             ,
             to
             be
             a
             Divine
             and
             
               infallible
               testimony
            
             ;
             as
             
             is
             evident
             in
             the
             many
             excellent
             
               devotional
               books
            
             which
             are
             in
             the
             world
             .
          
           
             But
             yet
             further
             ,
             if
             the
             only
             ground
             on
             which
             we
             are
             to
             believe
             a
             
               doctrine
               Divine
            
             ,
             be
             the
             
               self-evidencing
               light
            
             and
             power
             of
             it
             ,
             then
             I
             suppose
             there
             was
             the
             same
             ground
             of
             beli●ving
             a
             
               Divine
               testimony
            
             when
             the
             doctrine
             was
             declared
             without
             writing
             by
             the
             first
             Preachers
             of
             it
             .
             So
             that
             by
             this
             method
             of
             proceeding
             ,
             the
             ground
             of
             believing
             Christ
             to
             be
             sent
             as
             the
             M●ssias
             sent
             from
             God
             ,
             must
             be
             wholly
             and
             
               solely
               resolved
            
             into
             this
             ,
             that
             there
             was
             so
             much
             self-evidence
             in
             this
             proposition
             uttered
             by
             
               Christ
               ,
               I
               am
               the
               light
               of
               the
               world
               ,
            
             that
             all
             the
             Iews
             had
             been
             bound
             to
             have
             believed
             him
             sent
             from
             God
             (
             for
             
               light
               manifests
               its
               self
            
             )
             although
             our
             Saviour
             had
             never
             done
             any
             one
             miracle
             to
             make
             it
             appear
             that
             he
             came
             from
             God.
             And
             we
             cannot
             but
             charge
             our
             Saviour
             on
             this
             account
             with
             being
             at
             a
             very
             unnecessary
             expence
             upon
             the
             world
             in
             doing
             so
             many
             miracles
             ,
             when
             the
             bare
             naked
             affirmation
             that
             he
             was
             the
             Messias
             ,
             had
             been
             sufficient
             to
             have
             convinced
             the
             whole
             world
             .
             But
             is
             it
             conceivable
             then
             upon
             what
             account
             our
             Saviour
             should
             lay
             so
             much
             force
             on
             the
             miracles
             done
             by
             himself
             in
             order
             to
             the
             proving
             his
             testimony
             to
             be
             Divine
             ,
             that
             he
             saith
             himself
             ,
             
               that
               he
               had
               a
               greater
               witness
               then
               that
               of
            
             John
             (
             who
             yet
             doubtless
             had
             
             
               self-evidencing
               light
            
             going
             along
             with
             his
             doctrine
             too
             )
             
               for
               the
               works
               which
               the
               Father
               hath
               given
               me
               to
               finish
               ,
               the
               same
               works
               that
               I
               do
               ,
               bear
               witness
               of
               me
               that
               the
               Father
               hath
               sent
               me
               .
            
             Can
             any
             thing
             be
             more
             plain
             ,
             or
             have
             greater
             self-evidence
             in
             it
             ,
             then
             that
             our
             Saviour
             in
             these
             words
             doth
             lay
             the
             evidence
             of
             his
             
               Divine
               testimony
            
             upon
             the
             miracles
             which
             he
             wrought
             ,
             which
             on
             that
             account
             he
             so
             often
             appeals
             to
             ,
             on
             this
             very
             
               reason
               because
               they
               bear
               witness
               of
               him
               ;
               and
               if
            
             
             
               they
               would
               not
               believe
               him
               on
               his
               own
               testimony
               ,
               yet
               they
               ought
               to
               believe
               him
               for
               his
               works
               sake
               .
            
             Doth
             all
             this
             now
             amount
             only
             to
             a
             removing
             of
             prejudices
             from
             the
             person
             of
             Christ
             ?
             which
             yet
             according
             to
             the
             tenour
             of
             the
             objection
             we
             are
             considering
             of
             ,
             it
             is
             impossible
             the
             power
             of
             miracles
             should
             do
             ,
             if
             these
             miracles
             may
             be
             so
             far
             done
             or
             counterfeited
             by
             false
             Christs
             ,
             that
             we
             can
             have
             no
             certain
             evidence
             to
             distinguish
             the
             one
             from
             the
             other
             ,
          
           
           
             Which
             the
             objection
             pretends
             ;
             and
             was
             the
             
               great
               thing
            
             
             wherein
             Celsus
             the
             Epicurean
             triumphed
             so
             much
             ,
             that
             
               Christ
               should
               foretell
               that
               others
               should
               come
               and
               do
               miracles
            
             
             
               which
               they
               must
               not
               hearken
               to
               ,
               and
               thence
               would
               infer
               as
               from
               Christs
               own
               confession
               that
               miracles
               have
               in
               them
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               nothing
               divine
               ,
               but
               what
               may
               be
               done
               by
               wicked
               men
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Is
               it
               not
               a
               wretched
               thing
               ,
            
             saith
             he
             ,
             
               that
               from
               the
               same
               works
               one
               should
               be
               accounted
               a
               God
               ,
               and
               others
               deceivers
               ?
            
             Whereby
             those
             who
             would
             invalidate
             the
             argument
             from
             miracles
             ,
             may
             take
             notice
             how
             finely
             they
             fall
             in
             with
             one
             of
             the
             most
             bitter
             enemies
             of
             
               Christian
               religion
            
             ,
             and
             make
             use
             of
             the
             same
             arguments
             which
             he
             did
             ;
             and
             therefore
             Origens
             reply
             to
             him
             ,
             will
             reach
             them
             too
             .
             For
             ,
             saith
             he
             ,
             
               our
               Saviour
               in
               those
               words
               of
               his
               doth
               not
               bid
               men
               beware
               in
               general
               of
               such
               as
               did
               miracles
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               but
               bids
               them
               beware
               of
               that
               when
               men
               gave
               themselves
               out
               to
               be
               the
               true
               Christ
               the
               Son
               of
               God
               ,
               and
               endeavour
               to
               draw
               Christs
               Disciples
               from
               him
               ,
               by
               some
               meer
               appearances
               in
               stead
               of
               miracles
               .
            
             Therefore
             Christ
             being
             evidently
             made
             appear
             to
             be
             the
             Son
             of
             God
             ,
             by
             the
             powerful
             and
             
               uncontrouled
               miracles
            
             which
             he
             wrought
             ,
             what
             pretence
             of
             reason
             could
             there
             be
             to
             hearken
             to
             any
             who
             gave
             themselves
             out
             to
             be
             Christs
             ,
             meerly
             from
             some
             strange
             wonders
             which
             they
             wrought
             ?
             And
             from
             hence
             ,
             as
             he
             further
             observes
             ,
             may
             be
             justly
             inferd
             contrary
             to
             what
             Celsus
             imagined
             ,
             that
             there
             was
             certainly
             an
             evidence
             of
             
               Divine
               power
            
             in
             miracles
             ,
             when
             these
             
               false
               Christs
            
             gave
             themselves
             out
             to
             be
             Christs
             ,
             meerly
             from
             the
             supposal
             that
             they
             had
             this
             power
             of
             
               doing
               miracles
            
             .
             And
             so
             it
             is
             evident
             in
             all
             the
             
               false
               Christs
            
             which
             have
             appeared
             ,
             they
             have
             made
             this
             their
             great
             pretence
             that
             they
             did
             many
             signs
             and
             wonders
             ;
             which
             God
             might
             justly
             permit
             them
             to
             do
             ,
             to
             punish
             the
             
               great
               infidelity
            
             of
             the
             Iews
             who
             would
             not
             believe
             in
             Christ
             notwithstanding
             those
             frequent
             and
             
               apparent
               miracles
            
             which
             he
             did
             ,
             which
             did
             infinitely
             transcend
             those
             of
             any
             such
             pretenders
             .
             Such
             among
             the
             Iews
             were
             Ionathas
             ,
             who
             after
             the
             d●struction
             of
             Jerusalem
             ,
             
             as
             Iosephus
             tells
             us
             ,
             drew
             many
             of
             the
             people
             into
             the
             Wilderness
             of
             Cyrene
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               promising
               to
               shew
               them
               many
               prodigies
               and
               strange
               appearances
               .
            
             Not
             long
             after
             in
             the
             times
             of
             Adrian
             ,
             appeared
             that
             famous
             
               blazing-star
               Barchochebas
            
             ,
             who
             not
             only
             portended
             but
             brought
             so
             much
             mischief
             upon
             the
             Iews
             ;
             his
             pretence
             was
             that
             
               he
               vomited
               flames
            
             ,
             and
             so
             he
             did
             ,
             such
             as
             
               consumed
               himself
            
             and
             
               his
               followers
            
             ;
             after
             him
             many
             other
             Impostors
             arose
             in
             
               Aegypt
               ,
               Cyprus
            
             and
             Crete
             ,
             who
             all
             went
             upon
             the
             same
             pretence
             of
             
               doing
               Miracles
            
             .
             In
             latter
             times
             the
             famous
             impostor
             was
             
               David
               el-David
            
             ,
             whose
             story
             is
             thus
             briefly
             reported
             by
             
               David
               Ganz
               .
               David
               el-David
               pretended
               to
               be
               the
               true
               Messias
               ,
               and
               rebelled
               against
            
             
             
               the
               King
               of
            
             Persia
             ,
             
               and
               did
               many
               signs
               and
               prodigies
               before
               the
               Iews
               and
               the
               King
               of
            
             Persia
             :
             
               at
               last
               his
               head
               was
               cut
               off
               ,
               and
               the
               Iews
               fined
               an
               hundred
               talents
               of
               Gold
            
             ;
             in
             the
             Epistle
             of
             Rambam
             or
             
               R.
               Moses
               Maimon
            
             .
             It
             is
             said
             ,
             
               that
               the
               King
               of
            
             Persia
             
               desired
               of
               him
               a
               sign
               ,
               and
               he
               told
               him
               ,
               that
               he
               should
               cut
               off
               his
               head
               and
               he
               would
               rise
               again
            
             ;
             (
             which
             he
             cunningly
             desired
             to
             avoid
             ,
             being
             tormented
             )
             
               which
               the
               King
               was
               resolved
               to
               try
               ,
               and
               accordingly
               executed
               him
            
             ;
             but
             I
             suppose
             his
             resurrection
             and
             Mahomets
             will
             be
             both
             in
             a
             day
             ,
             although
             Maimonides
             tells
             us
             ,
             
               some
               of
               the
               Iews
               are
               yet
               such
               fools
               as
               to
               expect
               his
               resurrection
               .
            
             Several
             other
             
               Impostors
               Maimonides
            
             
             mentions
             in
             his
             
               Epistle
               de
               Australi
               regione
            
             .
             One
             who
             pretended
             to
             be
             the
             Messias
             because
             he
             cured
             himself
             of
             the
             leprosie
             in
             a
             night
             ;
             several
             others
             he
             mentions
             in
             
               Spain
               ,
               France
            
             ,
             and
             other
             parts
             ,
             and
             the
             issue
             of
             them
             all
             was
             only
             a
             further
             aggravation
             of
             the
             miseries
             and
             captivities
             of
             the
             poor
             Iews
             ,
             who
             were
             so
             credulous
             in
             following
             Impostors
             ,
             and
             yet
             such
             strange
             Infidels
             where
             there
             were
             plain
             and
             undoubted
             miracles
             to
             perswade
             them
             to
             believe
             in
             our
             blessed
             Saviour
             as
             the
             true
             Messias
             .
             We
             freely
             grant
             then
             that
             many
             pretended
             miracles
             may
             be
             done
             in
             the
             world
             to
             deceive
             men
             with
             ;
             but
             doth
             it
             hence
             follow
             that
             either
             there
             are
             no
             
               true
               miracles
            
             done
             in
             the
             world
             ,
             or
             that
             there
             are
             no
             
               certain
               rules
            
             to
             distinguish
             the
             one
             from
             the
             other
             ?
             But
             as
             Origen
             yet
             further
             replyes
             to
             Celsus
             ,
             as
             a
             Woolf
             doth
             very
             much
             resemble
             a
             dog
             ,
             yet
             they
             are
             not
             of
             the
             same
             kind
             ;
             nor
             
             a
             
               turtle
               Dove
            
             and
             a
             Pigeon
             ;
             so
             that
             which
             is
             produced
             by
             a
             
               divine
               power
            
             ,
             is
             not
             of
             the
             same
             nature
             with
             that
             which
             is
             produced
             by
             Magick
             ;
             but
             as
             he
             argues
             ,
             
               Is
               it
               possible
               that
               there
               should
               be
               only
               deceits
               in
               the
               world
               ,
               and
               magical
               operations
               ;
               and
               can
               there
               be
               no
               true
               miracles
               at
               all
               wrought
               ?
               Is
               humane
               nature
               only
               capable
               of
               Impostures
               ,
               or
               can
               none
               work
               miracles
               but
               Devils
               ?
               Where
               there
               is
               a
               worse
               ,
               there
               may
               be
               a
               better
               ;
               and
               so
               from
               the
               impostures
               &
               counterfeits
               ,
               we
               may
               inferr
               that
               there
               are
               true
               miracles
               ,
               wrought
               by
               a
               divine
               power
               ;
               otherwise
               it
               were
               all
               one
               as
               to
               say
               ,
               there
               are
               counterfeits
               ,
               but
               no
               Iewels
               ;
               or
               there
               are
               Sophisms
               and
               Paralogisms
               ,
               but
               no
               l●gitimate
               demonstrations
               ;
               if
               then
               there
               be
               such
               deceits
               ,
               there
               are
               true
               miracl●s
               too
               ;
               all
               the
               business
               is
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               strictly
               and
               severely
               to
               examine
               the
               pret●nders
               to
               do
               them
               ,
               and
               that
               from
               the
               life
               and
               manners
               of
               those
               that
               do
               them
               ,
               and
               from
               the
               eff●cts
               and
               consequents
               of
               them
               ,
               wheth●r
               they
               do
               good
               or
               hurt
               in
               the
               world
               ,
               wh●ther
               th●y
               correct
               mens
               manners
               ,
               or
               bring
               men
               to
               goodness
               ,
               holin●ss
               and
               truth
               ;
               and
               on
               this
               account
               we
               are
               neither
               to
               reject
               all
               miracles
               ,
               nor
               embrace
               all
               pret●nces
               ,
               but
               carefully
               and
               prudently
               examine
               the
               rational
               evidences
               whereby
               those
               which
               are
               true
               and
               divine
               ,
               may
               be
               known
               from
               such
               which
               are
               counterfeit
               and
               Diabolical
               .
            
          
           
             And
             this
             now
             leads
             us
             to
             the
             main
             subj●ct
             of
             this
             Chapter
             ,
             
             viz.
             What
             rules
             we
             have
             to
             ●roceed
             by
             ,
             in
             judging
             miracles
             to
             be
             true
             or
             false
             ;
             which
             may
             be
             these
             following
             .
          
           
             
               True
               Divine
               miracles
               are
               wrought
               in
               confirmation
               of
               some
            
             
             
               Divine
               T●stimony
            
             .
             Because
             we
             have
             manifested
             by
             all
             the
             precedent
             discourse
             ,
             that
             the
             intention
             of
             miracles
             is
             to
             seal
             some
             divine
             revelation
             .
             Therefore
             if
             God
             should
             work
             miracles
             when
             no
             
               divine
               T●stimony
            
             is
             to
             be
             confirmed
             ,
             God
             would
             set
             the
             
               broad
               Seal
            
             of
             heaven
             to
             a
             blank
             .
             If
             it
             be
             said
             no
             ,
             
               because
               it
               will
               witness
               to
               us
               now
               the
               truth
               of
               that
               Testimony
               which
               was
               delivered
               so
               many
               ages
               since
               .
            
             I
             answer
             ,
             1.
             
             The
             truth
             of
             that
             Testimony
             was
             sufficiently
             sealed
             at
             the
             time
             of
             the
             delivery
             of
             it
             ,
             and
             is
             conveyed
             down
             in
             a
             certain
             way
             to
             us
             .
             Is
             it
             not
             sufficient
             that
             the
             Chart●r
             of
             a
             Corporation
             had
             the
             
               Princes
               broad
               Seal
            
             in
             the
             time
             of
             the
             giving
             of
             it
             ,
             but
             that
             every
             succ●ssion
             of
             men
             in
             that
             Corporation
             must
             have
             a
             new
             
               broad
               Seal
            
             ,
             or
             else
             they
             ought
             to
             question
             their
             Patent
             ?
             
             What
             ground
             can
             there
             be
             for
             that
             ,
             when
             the
             
               original
               Seal
            
             and
             Patent
             is
             preserved
             ,
             and
             is
             certainly
             conveyed
             down
             from
             age
             to
             age
             ?
             So
             I
             say
             it
             is
             as
             to
             us
             ,
             
               Gods
               Grand
               Charter
            
             of
             Grace
             and
             Mercy
             to
             the
             world
             through
             
               Iesus
               Christ
            
             ,
             was
             sealed
             by
             
               divine
               miracles
            
             at
             the
             delivery
             of
             it
             to
             the
             world
             ;
             the
             
               original
               Patent
               ,
               viz.
            
             the
             Scriptures
             ,
             wherein
             this
             Charter
             is
             contained
             ,
             is
             conveyed
             in
             a
             most
             
               certain
               manner
            
             to
             us
             ;
             to
             this
             Patent
             the
             Seal
             is
             annexed
             ,
             and
             in
             it
             are
             contained
             those
             undoubted
             miracles
             which
             were
             wrought
             in
             confirmation
             of
             it
             ,
             so
             that
             a
             new
             sealing
             of
             this
             Patent
             is
             wholly
             needless
             ,
             unless
             we
             had
             some
             cause
             of
             suspicion
             that
             the
             original
             Patent
             it self
             were
             lost
             ,
             or
             the
             
               first
               sealing
            
             was
             not
             true
             .
             If
             the
             latt●r
             ,
             then
             
               Christian
               Religion
            
             is
             not
             true
             ,
             if
             the
             miracles
             wrought
             for
             confirmation
             of
             it
             were
             false
             ,
             because
             the
             truth
             of
             it
             depends
             so
             much
             on
             the
             verity
             and
             Divinity
             of
             the
             miracles
             which
             were
             then
             wrought
             .
             If
             the
             first
             be
             
               suspected
               ,
               viz.
            
             the
             certain
             conveyance
             of
             the
             
               Patent
               ,
               viz.
            
             the
             Scriptures
             ,
             some
             certain
             grounds
             of
             such
             a
             suspicion
             must
             be
             discovered
             in
             a
             matter
             of
             so
             great
             moment
             ,
             especially
             when
             the
             great
             and
             many
             Societies
             of
             the
             Christian
             world
             do
             all
             consent
             unanimously
             in
             the
             contrary
             .
             Nay
             it
             is
             impossible
             that
             any
             
               rational
               man
            
             can
             conc●ive
             that
             the
             Patent
             which
             we
             now
             rely
             upon
             ,
             is
             supposititious
             or
             corrupted
             in
             any
             of
             those
             things
             which
             are
             of
             concernment
             to
             the
             
               Christian
               world
            
             ;
             and
             that
             on
             these
             accounts
             .
          
           
             1.
             
             
               From
               the
               watchfulness
               of
               Divine
               provid●nce
               for
               the
               good
               of
               mankind
               .
            
             Can
             we
             conceive
             that
             there
             is
             a
             God
             who
             rules
             and
             takes
             care
             of
             the
             world
             ,
             and
             who
             to
             manifest
             his
             signal
             Love
             to
             mankind
             ,
             should
             not
             only
             grant
             a
             Patent
             of
             Mercy
             to
             the
             world
             by
             his
             son
             Christ
             ,
             and
             then
             sealed
             it
             by
             
               divine
               miracles
            
             ,
             and
             in
             order
             to
             the
             certain
             conveyance
             of
             it
             to
             the
             world
             ,
             caused
             it
             by
             persons
             imployed
             by
             himself
             to
             be
             record●d
             in
             a
             language
             fittest
             for
             its
             dispersing
             up
             and
             down
             the
             world
             (
             all
             which
             I
             here
             suppose
             )
             Can
             we
             I
             say
             conceive
             that
             this
             God
             should
             so
             far
             have
             cast
             off
             his
             care
             of
             the
             world
             and
             the
             good
             of
             mankind
             ,
             which
             was
             the
             original
             ground
             of
             the
             Grant
             it self
             ,
             as
             to
             suffer
             any
             
               wicked
               men
            
             ,
             or
             
               malignant
               spirits
            
             to
             corrupt
             or
             alter
             any
             of
             those
             Terms
             in
             it
             ,
             on
             which
             mens
             
               eternal
               salvation
            
             depends
             ;
             much
             less
             wholly
             to
             suppress
             
             and
             destroy
             it
             ,
             and
             to
             send
             forth
             one
             that
             is
             counterfeit
             and
             supposititious
             instead
             of
             it
             ,
             and
             which
             should
             not
             be
             discovered
             by
             the
             Christians
             of
             that
             age
             wherein
             that
             
               corrupt
               Copy
            
             was
             set
             forth
             ,
             nor
             by
             any
             of
             the
             most
             learned
             and
             
               inquisitive
               Christians
            
             ever
             since
             .
             They
             who
             can
             give
             any
             the
             least
             entertainment
             to
             so
             
               wild
               ,
               absurd
            
             ,
             and
             irrational
             an
             imagination
             ,
             are
             so
             far
             from
             reason
             ,
             that
             they
             are
             in
             good
             disposition
             to
             Atheism
             ;
             and
             next
             to
             the
             suspecting
             the
             Scriptures
             to
             be
             corrupted
             ,
             they
             may
             rationally
             susp●ct
             there
             is
             no
             such
             thing
             as
             a
             God
             and
             providence
             in
             the
             world
             ;
             or
             that
             the
             world
             is
             governed
             by
             a
             spirit
             most
             malignant
             and
             envious
             of
             the
             good
             of
             mankind
             .
             Which
             is
             a
             suspicion
             only
             becoming
             those
             Heathens
             (
             among
             whom
             it
             was
             very
             frequent
             )
             who
             worshipped
             the
             devils
             instead
             of
             Gods.
             
          
           
             2.
             
             
               Because
               of
               the
               general
               dispersion
               of
               Copies
               in
               the
               world
               upon
               the
               first
               publishing
               of
               them
               .
            
             We
             cannot
             otherwise
             co●ceive
             ,
             but
             that
             records
             containing
             so
             weighty
             and
             
               important
               things
            
             ,
             would
             be
             transcribed
             by
             all
             those
             Churches
             which
             believed
             the
             truth
             of
             the
             things
             contained
             in
             them
             .
             We
             see
             how
             far
             curiosity
             will
             carry
             men
             as
             to
             the
             care
             of
             
               transcribing
               antient
               MSS.
            
             of
             old
             Authors
             ,
             which
             contain
             only
             some
             history
             of
             things
             past
             that
             are
             of
             no
             great
             concernment
             to
             us
             :
             Can
             we
             then
             imagine
             those
             who
             ventured
             estates
             and
             lives
             upon
             the
             truth
             of
             the
             
               things
               revealed
            
             in
             Scripture
             ,
             would
             not
             be
             very
             careful
             to
             preserve
             the
             authentick
             instrument
             whereby
             they
             are
             revealed
             in
             a
             certain
             way
             to
             the
             whole
             world
             ?
             And
             besides
             this
             ,
             for
             a
             long
             time
             the
             
               originals
               themselves
            
             of
             the
             
               Apostolical
               writings
            
             were
             preserved
             in
             the
             Church
             ;
             which
             makes
             Tertullian
             in
             his
             time
             appeal
             to
             them
             .
             
               Age
               jam
               qui
               voles
               curiositatem
               melius
               exercere
               in
               negotio
               salutis
               tuae
            
             ;
             
             
               percurre
               Ecclesias
               Apostolicas
               ,
               apud
               quasipsae
               adhuc
               cathedrae
               Apostolorum
               suis
               locis
               praesidentur
               ,
               apud
               quas
               ipsae
               authenticae
               corum
               literae
               recitantur
               ,
               sonantes
               vocem
               ,
               &
               representantes
               faciem
               uniuscujusque
               .
            
             Now
             how
             was
             it
             possible
             that
             in
             that
             time
             the
             Scriptures
             could
             be
             corrupted
             ,
             when
             in
             some
             of
             the
             Churches
             the
             original
             writings
             of
             the
             Apostles
             were
             preserved
             in
             a
             continual
             succession
             of
             persons
             from
             the
             Apostles
             themselves
             ;
             and
             from
             these
             originals
             so
             many
             Copies
             were
             transcribed
             ,
             as
             were
             conveyed
             almost
             all
             the
             world
             over
             ,
             
             through
             the
             large
             spread
             of
             the
             
               Christian
               Churches
            
             at
             that
             time
             ?
             and
             therefore
             it
             is
             impossible
             to
             conceive
             that
             a
             Copy
             should
             be
             corrupted
             in
             one
             Church
             ,
             when
             it
             would
             so
             speedily
             be
             discovered
             by
             another
             ;
             especially
             considering
             these
             three
             circumstances
             .
             1.
             
             The
             innumerable
             multitude
             of
             Copies
             wh
             ch
             would
             speedily
             be
             taken
             ,
             both
             considering
             the
             moment
             of
             the
             thing
             ,
             and
             the
             easiness
             of
             doing
             it
             ;
             God
             ,
             probably
             for
             that
             very
             end
             ,
             not
             loading
             the
             world
             with
             Pand●cts
             and
             Codes
             of
             his
             Laws
             ,
             but
             contriving
             the
             whole
             instrument
             of
             mans
             salvation
             in
             so
             narrow
             a
             compass
             ,
             that
             it
             might
             be
             easily
             preserved
             and
             transcribed
             by
             such
             who
             were
             passionate
             admirers
             of
             the
             Scriptures
             .
             2.
             
             The
             great
             number
             of
             learned
             and
             
               inquisitive
               men
            
             who
             soon
             sprung
             up
             in
             the
             
               Christian
               Church
            
             ;
             whose
             great
             care
             was
             to
             explain
             and
             vindicate
             the
             
               sacred
               Scriptures
            
             ;
             can
             we
             then
             think
             that
             all
             these
             Watch-men
             should
             be
             asleep
             together
             when
             the
             
               ●vil
               one
            
             came
             to
             sow
             his
             Tares
             ,
             which
             it
             is
             most
             unreasonable
             to
             imagine
             ,
             when
             in
             the
             writings
             of
             all
             these
             learned
             men
             ,
             which
             were
             very
             many
             and
             voluminous
             ,
             so
             much
             of
             the
             Scripture
             was
             inserted
             ,
             that
             had
             there
             been
             corruption
             in
             the
             Copies
             themselves
             ,
             yet
             comparing
             them
             with
             those
             writings
             ,
             the
             corruptions
             would
             be
             soon
             discovered
             ?
             3.
             
             The
             great
             ven●ration
             which
             all
             Christians
             had
             of
             the
             Scripture
             ;
             that
             they
             placed
             the
             hopes
             of
             their
             
               eternal
               happiness
            
             ,
             upon
             the
             truth
             of
             the
             things
             contained
             in
             the
             Scriptures
             :
             Can
             we
             then
             think
             these
             would
             suffer
             any
             
               material
               alteration
            
             to
             creep
             into
             these
             records
             without
             their
             observing
             and
             discovering
             it
             ?
             Can
             we
             now
             think
             when
             all
             persons
             are
             so
             exceeding
             careful
             of
             their
             Deeds
             ,
             and
             the
             Records
             whereon
             their
             estates
             depend
             ,
             that
             the
             Christians
             who
             valued
             not
             this
             world
             in
             comparison
             of
             that
             to
             come
             ,
             should
             suffer
             the
             
               Magna
               Charta
            
             of
             that
             to
             be
             
               lost
               ,
               corrupted
            
             ,
             or
             
               imbezzeled
               away
            
             ?
             Especially
             considering
             what
             care
             and
             industry
             was
             used
             by
             many
             
               primitive
               Christians
            
             to
             compare
             Copies
             together
             ,
             as
             is
             evident
             in
             Pantaenus
             ,
             who
             brought
             the
             
               Hebrew
               Copy
            
             of
             Matthew
             out
             of
             the
             Indies
             to
             Alexandria
             ,
             as
             Eusebius
             tells
             us
             in
             Pamphilus
             ,
             and
             the
             Library
             he
             errected
             at
             Caesar●a
             ,
             but
             especially
             in
             Origens
             admirable
             Hexapla
             ,
             which
             were
             mainly
             intended
             for
             this
             end
             .
          
           
           
             3.
             
             It
             is
             impossible
             to
             conceive
             a
             corruption
             of
             the
             copy
             of
             the
             Scriptures
             ;
             because
             of
             the
             
               great
               differences
            
             which
             were
             all
             along
             the
             several
             ages
             of
             the
             Church
             ,
             between
             those
             who
             acknowledged
             the
             Scriptures
             to
             be
             Divine
             .
             So
             that
             if
             one
             party
             of
             them
             had
             foisted
             in
             or
             taken
             out
             any
             thing
             ,
             another
             party
             was
             ready
             to
             take
             notice
             of
             it
             ,
             and
             would
             be
             sure
             to
             tell
             the
             world
             of
             it
             .
             And
             this
             might
             be
             one
             great
             reason
             ,
             why
             God
             in
             his
             wise
             providence
             might
             permit
             such
             an
             increase
             of
             heresies
             in
             the
             Infancy
             of
             the
             Church
             ,
             viz.
             that
             thereby
             Christians
             might
             be
             forced
             to
             stand
             upon
             their
             guard
             ,
             and
             to
             have
             a
             special
             eye
             to
             the
             Scriptures
             ,
             which
             were
             alwayes
             the
             great
             eye-sores
             of
             hereticks
             .
             And
             from
             this
             great
             wariness
             of
             the
             Church
             it
             was
             that
             some
             of
             the
             Epistles
             were
             so
             long
             abroad
             before
             they
             found
             general
             entertainment
             in
             all
             the
             Churches
             of
             Christ
             ,
             because
             in
             those
             Epistles
             which
             were
             doubted
             for
             some
             t●me
             ,
             there
             were
             some
             passages
             which
             seemed
             to
             favour
             some
             of
             the
             heresies
             then
             abroad
             ;
             but
             when
             upon
             severe
             enquiry
             they
             are
             found
             to
             be
             what
             they
             pretended
             ,
             they
             were
             received
             in
             all
             the
             
               Christian
               Churches
            
             .
          
           
             4.
             
             Because
             of
             the
             agreement
             between
             the
             
               Old
               T●stament
            
             and
             the
             New
             :
             the
             Prophesies
             of
             the
             
               Old
               Testament
            
             appear
             with
             their
             full
             accomplishment
             in
             the
             New
             which
             we
             have
             ;
             so
             that
             it
             is
             impossible
             to
             think
             the
             New
             should
             be
             corrupted
             unless
             the
             old
             were
             too
             ,
             which
             is
             most
             unreasonable
             to
             imagine
             ,
             when
             the
             Iews
             who
             have
             been
             the
             great
             conservators
             of
             the
             
               Old
               Testament
            
             ,
             have
             been
             all
             along
             the
             most
             
               inveterate
               enemies
            
             of
             the
             Christians
             :
             So
             that
             we
             cannot
             at
             all
             conceive
             it
             possible
             that
             any
             material
             corruptions
             or
             alterations
             should
             creep
             into
             the
             Scriptures
             ,
             much
             less
             that
             the
             true
             copy
             should
             be
             lost
             and
             a
             new
             one
             forged
             .
          
           
             Supposing
             then
             that
             we
             have
             the
             same
             
               authentick
               records
            
             preserved
             and
             handed
             down
             to
             us
             by
             the
             care
             of
             all
             Christian
             
             Churches
             ,
             which
             were
             written
             in
             the
             
               first
               ages
            
             of
             the
             
               Church
               of
               Christ
            
             :
             what
             necessity
             can
             we
             imagine
             that
             God
             should
             
               work
               new
               miracles
            
             to
             confirm
             that
             d●ctrine
             which
             is
             conveyed
             down
             in
             a
             
               certain
               uninterrupted
               way
            
             to
             us
             ,
             as
             being
             se●led
             by
             miracles
             undoubtedly
             Divine
             in
             the
             first
             promulgation
             and
             penning
             of
             it
             ?
             And
             this
             is
             the
             first
             reason
             ,
             why
             the
             truth
             of
             the
             Scriptures
             need
             not
             now
             be
             sealed
             by
             new
             
             miracles
             .
             2.
             
             Another
             ,
             may
             be
             because
             God
             in
             the
             Scripture
             hath
             appointed
             other
             things
             to
             continue
             in
             his
             Church
             to
             be
             as
             seals
             to
             his
             people
             of
             the
             truth
             of
             the
             things
             contained
             in
             Scriptures
             .
             Such
             are
             outwardly
             ,
             the
             Sacraments
             of
             the
             
               Gospel
               ,
               baptism
            
             and
             the
             
               Lords
               Supper
            
             ,
             which
             are
             set
             apart
             to
             be
             as
             seals
             to
             confirm
             the
             truth
             of
             the
             Covenant
             on
             
               Gods
               part
            
             towards
             us
             in
             reference
             to
             the
             great
             promises
             contained
             in
             it
             ,
             in
             reference
             to
             
               pardon
               of
               sin
            
             ,
             and
             the
             ground
             of
             our
             acceptance
             with
             God
             by
             
               Iesus
               Christ
            
             :
             and
             
               inwardly
               God
            
             hath
             promised
             his
             Spirit
             to
             be
             as
             a
             
               witness
               within
               them
            
             ,
             that
             by
             its
             working
             and
             
               strengthning
               grace
            
             in
             the
             hearts
             of
             believers
             ,
             it
             may
             confirm
             to
             them
             the
             truth
             of
             the
             records
             of
             Scripture
             when
             they
             finde
             the
             
               counter
               part
            
             of
             them
             written
             in
             their
             hearts
             by
             the
             singer
             of
             the
             Spirit
             of
             God.
             It
             cannot
             then
             be
             with
             any
             reason
             at
             all
             supposed
             ,
             that
             when
             a
             
               Divine
               testimony
            
             is
             already
             confirmed
             by
             miracles
             undoubtedly
             Divine
             ,
             that
             new
             miracles
             should
             be
             wrought
             in
             the
             Church
             to
             assure
             us
             of
             the
             truth
             of
             it
             .
             So
             Chrysostome
             fully
             expresseth
             himself
             concerning
             miracles
             ,
             speaking
             of
             the
             first
             ages
             of
             the
             Christian
             
             Church
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Miracles
               were
               very
               useful
               then
               and
               not
               at
               all
               useful
               now
               ;
               for
               now
               we
               manifest
               the
               truth
               of
               what
               we
               speak
               from
               the
               Sacred
               Scriptures
               ,
               and
               the
               miracles
               wrought
               in
               confirmation
               of
               them
               .
            
             Which
             that
             
               excellent
               author
            
             there
             fully
             manifests
             in
             a
             discourse
             on
             this
             
               subject
               ,
               why
               miracles
               were
               necessary
               in
               the
               beginning
               of
               the
               Christian
               Church
               ,
               and
               are
               not
               now
               .
            
             To
             the
             same
             purpose
             St.
             Austin
             speaks
             where
             he
             discourseth
             of
             the
             truth
             of
             
               religion
               .
               Accepimus
               majores
               nostros
               visibilia
               miracula
               secutos
               esse
            
             ;
             
             
               per
               quos
               id
               actum
               est
               ut
               necessaria
               non
               essent
               posteris
            
             ;
             because
             the
             world
             believed
             by
             the
             miracles
             which
             were
             wrought
             at
             the
             
               first
               preaching
            
             of
             the
             Gospel
             ,
             therefore
             miracles
             are
             no
             longer
             necessary
             .
             For
             we
             cannot
             conceive
             how
             the
             world
             should
             be
             at
             first
             induced
             to
             believe
             without
             manifest
             and
             
               uncontrouled
               miracles
            
             .
             For
             as
             Chrysostome
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               It
               was
               the
               greatest
               miracle
               of
               all
               ,
               if
               the
               world
               should
               believe
               without
               miracles
               .
            
             Which
             the
             Poet
             Dante
             's
             hath
             well
             expressed
             in
             the
             twenty
             fourth
             Canto
             of
             Paradise
             .
             For
             when
             
             the
             Apostle
             is
             there
             brought
             in
             ,
             asking
             the
             Poet
             upon
             what
             account
             he
             took
             the
             Scriptures
             of
             the
             
               Old
               and
               New
               Testament
               to
               be
               the
               Word
               of
               God
            
             ;
             his
             answer
             is
             ,
             
               
                 Probatio
                 quae
                 verum
                 hoc
                 mihi
                 recludit
                 ,
              
               
                 Sunt
                 opera
                 ,
                 quae
                 secuta
                 sunt
                 ,
                 ad
                 quae
                 Natura
              
               
                 Non
                 candefecit
                 ferrum
                 unquam
                 aut
                 percussit
                 incudem
                 .
              
            
             i.
             e.
             
               the
               evidence
               of
               that
               is
               the
               Divine
               power
               of
               miracles
               which
               was
               in
               those
               who
               delivered
               these
               things
               to
               the
               world
               .
            
             And
             when
             the
             Apostle
             catechiseth
             him
             further
             ,
             
               how
               he
               knew
               those
               miracles
               were
               such
               as
               they
               pretend
               to
               be
               ,
            
             viz.
             
               that
               they
               were
               true
               and
               Divine
            
             ;
             his
             answer
             is
             ,
             
               
                 Si
                 orbis
                 terrae
                 sese
                 convertit
                 ad
                 Christianismum
                 ,
              
               
                 Inquiebam
                 ego
                 ,
                 sine
                 miraculis
                 :
                 hoc
                 unum
              
               
                 Est
                 tale
                 ,
                 ut
                 reliqua
                 non
                 sint
                 ejus
                 cente
                 sima
                 pars
                 .
              
            
             i.
             e.
             
               If
               the
               world
               should
               be
               converted
               to
               the
               Christian
               faith
               without
               miracles
               ,
               this
               would
               be
               so
               great
               a
               miracle
               ,
               that
               others
               were
               not
               to
               be
               compared
               with
               it
               .
            
             I
             conclude
             this
             then
             ,
             with
             that
             known
             saying
             of
             St.
             
               Austin
               ;
               Quisquis
               adhuc
               prodigia
               ,
               ut
               credat
               ,
               inquirit
               ,
               magnum
               est
               ipse
               prodigium
               qui
               mundo
               credente
            
             
             
               non
               credit
               .
               He
               that
               seeks
               for
               miracles
               still
               to
               induce
               him
               to
               faith
               ,
               when
               the
               world
               is
               converted
               to
               the
               Christian
               faith
               ,
               he
               needs
               not
               seek
               for
               prodigies
               abroad
               ;
               he
               wants
               only
               a
               looking
               glass
               to
               discover
               one
               .
            
             For
             as
             he
             goes
             on
             ,
             
               unde
               temporibus
               erudit
               is
               &
               omne
               quod
               fieri
               non
               potest
               respuentibus
               ,
               sine
               ullis
               miraculis
               nimium
               mirabiliter
               incredibiliter
               credidit
               mundus
               ?
               whence
               came
               it
               to
               pass
               that
               in
               so
               learned
               and
               wary
               an
               age
               as
               that
               was
               which
               the
               Apostles
               preached
               in
               ,
               the
               world
               without
               miracles
               should
               be
               brought
               to
               believe
               things
               so
               strangely
               incredible
               as
               those
               were
               which
               Christ
               and
               his
               Apostles
               preached
               ?
            
             So
             that
             by
             this
             it
             appears
             that
             the
             intention
             of
             miracles
             was
             to
             confirm
             a
             
               Divine
               testimony
            
             to
             the
             world
             ,
             and
             to
             make
             that
             appear
             credible
             which
             otherwise
             would
             have
             
               seemed
               incredible
            
             ;
             but
             to
             what
             end
             now
             ,
             when
             this
             
               Divine
               testimony
            
             is
             believed
             in
             the
             world
             ,
             should
             miracles
             be
             continued
             among
             those
             who
             believe
             the
             doctrine
             to
             be
             Divine
             ,
             the
             miracles
             
             wrought
             for
             the
             confirmation
             of
             it
             to
             have
             been
             true
             ,
             and
             the
             Scriptures
             which
             contain
             both
             ,
             to
             be
             the
             
               undoubted
               Word
               of
               God
            
             ?
             To
             what
             purpose
             then
             the
             huge
             outery
             of
             miracles
             in
             the
             
               Roman
               Church
            
             is
             ,
             hard
             to
             conceive
             ,
             unless
             it
             be
             to
             make
             it
             appear
             how
             ambitions
             that
             Church
             is
             of
             being
             called
             by
             the
             name
             of
             
               him
               whose
               coming
               is
               after
               the
               working
               of
               Satan
               ,
               with
               all
               power
               and
               signs
               and
               lying
               wonders
               ,
               and
               with
               all
               deceivableness
            
             
             
               of
               unrighteousness
               in
               them
               that
               perish
               ,
               because
               they
               received
               not
               the
               love
               of
               the
               truth
               that
               they
               might
               be
               saved
               .
            
             For
             had
             they
             received
             the
             Love
             of
             the
             Truth
             of
             the
             Gospel
             ,
             they
             would
             have
             believed
             it
             on
             the
             account
             of
             those
             miracles
             and
             signs
             and
             wonders
             which
             were
             wrought
             for
             the
             confirmation
             of
             it
             ,
             by
             Christ
             and
             his
             Apostles
             ;
             and
             not
             have
             gone
             about
             by
             their
             juglings
             and
             impostures
             in
             stead
             of
             bringing
             men
             to
             believe
             the
             Gospel
             ,
             to
             make
             them
             question
             the
             truth
             of
             the
             
               first
               miracles
            
             when
             they
             see
             so
             many
             counterfeits
             ;
             had
             we
             not
             great
             assurance
             the
             Apostles
             were
             men
             of
             other
             designs
             and
             interests
             then
             
               Popish
               Priests
            
             are
             ,
             and
             that
             there
             is
             not
             now
             any
             such
             necessity
             of
             miracles
             ,
             as
             there
             was
             then
             when
             a
             
               Divine
               testimony
               revealing
            
             the
             truth
             of
             
               Christian
               religion
            
             was
             confirmed
             by
             them
             ?
          
           
             
               Those
               miracles
               cannot
               be
               Divine
               ,
               which
               are
               done
               now
               for
            
             
             
               the
               confirmation
               of
               any
               thing
               contrary
               to
               that
               Divine
               testimony
               ,
               which
               is
               confirmed
               by
               uncontrouled
               Divine
               miracles
               .
            
             The
             case
             is
             not
             the
             same
             now
             which
             was
             before
             the
             coming
             of
             Christ
             ;
             for
             then
             though
             the
             Law
             of
             Moses
             was
             confirmed
             by
             miracles
             ;
             yet
             though
             the
             doctrine
             of
             Christ
             did
             null
             the
             obligation
             of
             that
             Law
             ,
             the
             miracles
             of
             Christ
             were
             to
             be
             looked
             on
             as
             Divine
             ,
             because
             God
             did
             not
             intend
             the
             
               Ceremonial
               Law
            
             to
             be
             perpetual
             ;
             and
             there
             were
             many
             Prophesies
             which
             could
             not
             have
             their
             accomplishment
             but
             under
             a
             
               new
               state
            
             :
             But
             now
             under
             the
             
               Gospel
               ,
               God
            
             hath
             declared
             this
             to
             be
             the
             last
             revelation
             of
             his
             mind
             and
             will
             to
             the
             world
             by
             his
             Son
             ,
             that
             now
             the
             Prophesies
             of
             the
             old
             Testament
             are
             accomplished
             ,
             and
             the
             Prophesies
             of
             the
             New
             respect
             only
             the
             
               various
               conditions
            
             of
             the
             
               Christian
               Church
            
             ,
             without
             any
             the
             least
             intimation
             of
             any
             further
             revelation
             of
             Gods
             mind
             and
             will
             to
             the
             world
             :
             So
             that
             now
             the
             Scriptures
             are
             our
             
               adaequate
               rule
            
             of
             faith
             ,
             and
             that
             according
             to
             which
             we
             are
             to
             judge
             all
             
             pretenders
             to
             inspiration
             or
             miracles
             .
             And
             according
             to
             this
             rule
             we
             are
             to
             proceed
             in
             any
             thing
             which
             is
             propounded
             to
             us
             to
             believe
             by
             any
             persons
             ,
             upon
             any
             pretences
             whatsoever
             .
             Under
             the
             Law
             after
             the
             establishment
             of
             the
             Law
             its
             self
             by
             the
             miracles
             of
             Moses
             ,
             the
             rule
             of
             judging
             all
             pretenders
             to
             miracles
             was
             by
             the
             worship
             of
             the
             
               true
               God.
               If
               there
               arise
            
             
             
               among
               you
               a
               Prophet
               or
               a
               dreamer
               of
               dreams
               ,
               and
               giveth
               thee
               a
               sign
               ,
               or
               a
               wonder
               ,
               and
               the
               sign
               or
               the
               Wonder
               come
               to
               pass
               ,
               whereof
               he
               spake
               to
               thee
               ,
               saying
               ,
               Let
               us
               go
               after
               other
               Gods
               (
               which
               thou
               hast
               not
               known
               )
               and
               let
               us
               serve
               them
               :
               thou
               shalt
               not
               hearken
               unto
               the
               words
               of
               that
               Prophet
               ,
               or
               that
               dreamer
               of
               dreams
               :
               for
               the
               Lord
               your
               God
               proveth
               you
               to
               know
               whether
               you
               love
               the
               Lord
               your
               God
               with
               all
               your
               heart
               ,
               and
               with
               all
               your
               soul.
            
             Whereby
             it
             is
             plain
             that
             after
             the
             
               true
               doctrine
            
             is
             confirmed
             by
             
               Divine
               miracles
               ,
               God
            
             may
             give
             the
             Devil
             or
             
               false
               Prophets
               power
            
             to
             work
             if
             not
             
               real
               miracles
            
             ,
             yet
             such
             as
             men
             cannot
             judge
             by
             the
             things
             themselves
             whether
             they
             be
             real
             or
             no
             ;
             and
             this
             God
             may
             do
             for
             the
             tryal
             of
             means
             faith
             ,
             whether
             they
             will
             forsake
             the
             
               true
               doctrine
            
             confirmed
             by
             greater
             miracles
             for
             the
             sake
             of
             such
             doctrines
             which
             are
             contrary
             thereto
             ,
             and
             are
             confirmed
             by
             false
             Prophets
             by
             signs
             and
             wonders
             .
             Now
             in
             this
             case
             our
             rule
             of
             tryal
             must
             not
             be
             so
             much
             the
             wonders
             considered
             in
             themselves
             ,
             whether
             real
             or
             no
             ,
             as
             the
             comparing
             them
             with
             the
             miracles
             which
             were
             wrought
             in
             confirmation
             of
             that
             doctrine
             ,
             which
             is
             contrary
             to
             this
             which
             these
             wonders
             tend
             to
             the
             proving
             of
             .
             Therefore
             Gods
             people
             under
             the
             Law
             were
             to
             examine
             the
             scope
             and
             drift
             of
             the
             miracles
             ;
             if
             they
             were
             intended
             to
             bring
             them
             to
             Idolatry
             ,
             whatever
             they
             were
             ,
             they
             were
             not
             to
             hearken
             to
             those
             who
             did
             them
             .
             So
             now
             under
             the
             Gospel
             ,
             as
             the
             worship
             of
             the
             true
             God
             was
             then
             the
             standard
             whereby
             to
             judge
             of
             miracles
             by
             the
             Law
             of
             Moses
             ,
             so
             the
             worship
             of
             the
             true
             God
             through
             
               Iesus
               Christ
            
             ,
             and
             by
             the
             
               doctrine
               revealed
            
             by
             him
             ,
             is
             the
             standard
             whereby
             we
             ought
             to
             judge
             of
             all
             pretenders
             to
             
               work
               miracles
            
             .
             So
             that
             let
             the
             miracles
             be
             what
             they
             will
             ,
             if
             they
             contradict
             that
             doctrine
             which
             Christ
             revealed
             to
             the
             world
             ,
             we
             are
             to
             look
             upon
             them
             as
             only
             tryals
             of
             our
             faith
             in
             Christ
             ,
             to
             see
             whether
             we
             
               Love
               him
               with
               our
               whole
               hearts
               or
               no.
            
             And
             therefore
             I
             think
             it
             needless
             to
             examine
             all
             the
             
             particulars
             of
             Lipsius
             his
             relations
             of
             miracles
             wrought
             by
             his
             
               Diva
               Virgo
               Hallensis
            
             and
             Asprecollis
             ;
             for
             if
             I
             see
             ,
             that
             their
             intention
             and
             scope
             is
             to
             set
             up
             the
             worship
             of
             Daemons
             ,
             or
             a
             middle
             sort
             of
             Deities
             between
             God
             and
             us
             ,
             which
             the
             Scripture
             is
             ignorant
             of
             ,
             on
             that
             very
             account
             I
             am
             bound
             to
             
               reject
               them
            
             all
             .
             Although
             I
             think
             it
             very
             possible
             to
             find
             out
             the
             difference
             between
             
               true
               miracles
            
             and
             them
             in
             the
             manner
             and
             circumstances
             of
             their
             operation
             ;
             but
             this
             ,
             as
             it
             is
             of
             more
             curiosity
             ,
             so
             of
             less
             necessity
             ;
             for
             if
             the
             doctrine
             of
             the
             Scriptures
             was
             confirmed
             by
             
               miracles
               infinitely
            
             above
             these
             ,
             I
             am
             bound
             to
             adhere
             to
             that
             ,
             and
             not
             to
             believe
             any
             other
             
               doctrine
               though
               an
               Angel
               from
               heaven
               should
               preach
               it
               ,
            
             much
             less
             ,
             although
             some
             
               Popish
               Priests
            
             may
             boast
             much
             of
             miracles
             to
             confirm
             a
             
               doctrine
               opposite
            
             to
             the
             Gospel
             :
             which
             I
             know
             not
             how
             far
             God
             may
             in
             judgement
             give
             those
             
               images
               power
            
             to
             work
             ,
             or
             others
             faith
             to
             believe
             ,
             because
             they
             would
             not
             receive
             the
             truth
             in
             the
             love
             of
             it
             :
             and
             these
             are
             now
             those
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             lying
             wonders
             which
             the
             Scripture
             forewarns
             
             us
             that
             we
             should
             not
             
               believe
               ,
               viz.
            
             such
             as
             lead
             men
             to
             the
             belief
             of
             lyes
             ,
             or
             of
             doctrines
             contrary
             to
             that
             of
             the
             Gospel
             of
             
               Iesus
               Christ.
            
             
          
           
             
               Where
               miracles
               are
               true
               and
               Divine
               ,
               there
               the
               effects
               which
            
             
             
               follow
               them
               upon
               the
               minds
               of
               those
               who
               believe
               them
               ,
               are
               true
               and
               Divine
               ,
               i.
               e.
            
             the
             effect
             of
             believing
             of
             them
             is
             ,
             the
             drawing
             of
             men
             from
             sin
             unto
             God.
             This
             the
             
               Primitive
               Christians
            
             insisted
             much
             upon
             ,
             as
             an
             
               undoubted
               evidence
            
             that
             the
             miracles
             of
             Christ
             were
             wrought
             by
             a
             
               Divine
               power
            
             ,
             because
             the
             effect
             which
             followed
             them
             ,
             
               was
               the
               work
               of
               conversion
               of
               souls
               from
               sin
               and
               Idols
               to
               God
               and
               Christ
               ,
               and
               all
               true
               piety
               and
               vertue
               .
            
             As
             the
             effect
             of
             the
             miracles
             of
             Moses
             was
             the
             drawing
             a
             people
             off
             from
             Superstition
             and
             Idolatry
             to
             the
             worship
             of
             the
             
               true
               God
            
             ;
             so
             the
             effect
             which
             followed
             the
             belief
             of
             the
             miracles
             of
             Christ
             in
             the
             world
             was
             the
             purging
             mens
             souls
             from
             all
             sin
             and
             
               wickedness
               to
               make
               them
               new
               creatures
               ,
            
             and
             to
             live
             in
             all
             exactness
             and
             holiness
             of
             conversation
             .
             And
             
             thereby
             Origen
             discovers
             the
             great
             difference
             between
             the
             miracles
             of
             Christ
             and
             Antichrist
             ,
             that
             the
             intent
             of
             all
             
               Antichrists
               wonders
               was
               to
               bring
               men
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               the
               deceivableness
               of
               unrighteousness
               whereby
               to
               destroy
               them
               ;
               but
            
             
             
               the
               intent
               of
               the
               miracles
               of
               Christ
               was
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               the
               deceiving
               but
               the
               saving
               of
               the
               souls
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               who
               can
               with
               any
               probability
               say
               that
               reformation
               of
               life
               and
               dayly
               progress
               from
               evil
               to
               good
               should
               be
               the
               effect
               of
               meer
               deceit
               ?
            
             And
             therefore
             he
             saith
             ,
             
               Christ
               told
               his
               Disciples
               that
               they
               should
               do
               greater
               works
               then
               he
               had
               done
               ;
               because
               by
               their
               Preaching
               and
               miracles
               ,
               the
               eyes
               of
               blind
               souls
               are
               opened
               ,
               and
               the
               ears
               of
               such
               as
               were
               deaf
               to
               all
               goodness
               are
               opened
               so
               far
               as
               to
               hearken
               to
               the
               Precepts
               and
               Promises
               of
               the
               Gospel
               :
               and
               the
               feet
               of
               those
               who
               were
               lame
               in
               their
               inward
               man
               ,
               are
               so
               healed
               as
               to
               delight
               to
               run
               in
               the
               way
               of
               Gods
               Commandments
               .
            
             Now
             is
             it
             possible
             that
             these
             should
             be
             the
             effects
             of
             any
             
               evil
               spirit
            
             ?
             But
             on
             the
             contrary
             we
             see
             the
             effects
             of
             all
             impostures
             and
             pretended
             miracles
             wrought
             by
             
               Diabolical
               power
            
             was
             to
             bring
             men
             off
             from
             God
             to
             sin
             ,
             and
             to
             dissolve
             that
             strict
             obligation
             to
             duty
             which
             was
             laid
             upon
             men
             by
             the
             Gospel
             of
             Christ.
             Thus
             it
             was
             in
             that
             early
             ape
             of
             the
             
               Apostles
               ,
               Simon
               Magus
            
             ,
             who
             far
             out-went
             
               Apollonius
               Tyaneus
            
             or
             any
             other
             Heathen
             in
             his
             pretended
             miracles
             ,
             according
             to
             the
             report
             which
             is
             given
             of
             him
             by
             the
             
               Primitive
               Christians
            
             ;
             but
             we
             see
             the
             intent
             of
             his
             miracles
             was
             to
             raise
             
             an
             admiration
             of
             himself
             ,
             and
             to
             bring
             men
             off
             from
             all
             holiness
             of
             conversation
             ,
             by
             afferting
             among
             other
             
               damnable
               heresies
            
             ,
             that
             God
             did
             not
             at
             all
             
               regard
               what
               men
               did
               ,
               but
               only
               what
               they
               believed
               :
            
             wherein
             the
             Gnosticks
             were
             his
             followers
             .
             Now
             when
             miracles
             are
             wrought
             to
             be
             Patrons
             of
             sin
             ,
             we
             may
             easily
             know
             from
             whom
             they
             come
             .
          
           
             
               Those
               miracles
               are
               wrought
               by
               a
               Divine
               power
               which
               tend
               to
               the
               overthrow
               of
               the
               Kingdom
               of
               Satan
               in
               the
               world
               .
            
             This
             
             is
             evident
             from
             hence
             ,
             because
             all
             such
             things
             as
             are
             out
             of
             
               mans
               power
            
             to
             effect
             ,
             must
             either
             be
             done
             by
             a
             power
             Divine
             or
             Diabolical
             :
             For
             as
             our
             Saviour
             argues
             ,
             
               Every
               Kingdom
            
             
             
               divided
               against
               its
               self
               is
               brought
               to
               desolation
               ,
               and
               every
               City
               or
               house
               divided
               against
               its
               self
               cannot
               stand
               ;
               and
               if
               Satan
               cast
               out
               Satan
               ,
               he
               is
               divided
               against
               himself
               :
               how
               shall
               then
               his
               Kingdom
               stand
               ?
            
             Now
             Christ
             by
             his
             miracles
             did
             not
             only
             
               dispossess
               Satan
            
             out
             of
             mens
             bodyes
             ,
             but
             out
             of
             his
             Temples
             too
             ,
             as
             hath
             been
             shewn
             already
             .
             And
             besides
             the
             doctrine
             
             of
             Christ
             which
             was
             confirmed
             by
             those
             miracles
             ,
             was
             in
             every
             thing
             directly
             contrary
             to
             the
             
               Devils
               design
            
             in
             the
             world
             .
             For
             ,
             1.
             
             The
             Devils
             design
             was
             to
             
               conceal
               himself
            
             among
             those
             who
             worshipped
             him
             ;
             the
             design
             of
             the
             Gospel
             was
             to
             
               discover
               him
            
             whom
             the
             Gentiles
             worshipped
             ,
             to
             be
             an
             evil
             and
             
               malignant
               spirit
            
             ,
             that
             
               designed
               nothing
            
             but
             their
             ruine
             .
             Now
             it
             appears
             in
             the
             whole
             history
             of
             Gentilism
             ,
             the
             grand
             mystery
             of
             State
             which
             the
             Devil
             used
             among
             the
             Heathens
             ,
             was
             to
             make
             himself
             to
             be
             ●●en
             and
             worshipp●d
             for
             God
             ,
             and
             to
             make
             them
             believ●
             〈◊〉
             〈◊〉
             ●●ns
             were
             very
             good
             and
             
               benigne
               spirits
            
             ;
             〈◊〉
             〈◊〉
             〈◊〉
             ●●●onists
             and
             other
             Philosopher●●o
             ●o
             much
             〈◊〉
             against
             the
             Primiti●●
             Christians
             ,
             when
             th●●
             〈◊〉
             their
             Daemons
             to
             be
             nothing
             ●he
             but
             in●●●al
             and
             
               wicked
               spirits
            
             which
             sought
             the
             destruction
             of
             souls
             .
          
           
             2.
             
             The
             
               Devils
               great
               design
               was
               to
               draw
               men
               to
               the
               practice
               of
               the
               greatest
               wickedness
               under
               a
               pretence
               of
               religion
            
             ;
             as
             is
             very
             observable
             in
             all
             the
             
               Heathen
               mysteries
            
             ,
             which
             the
             more
             recondite
             and
             hidden
             they
             were
             ,
             the
             
               greater
               wickedness
            
             lay
             at
             the
             bottom
             of
             them
             ,
             and
             so
             were
             to
             
               purpose
               mysteries
               of
               iniquity
            
             ;
             but
             now
             the
             design
             of
             the
             Gospel
             was
             to
             promote
             the
             greatest
             purity
             both
             of
             heart
             and
             life
             ;
             There
             being
             in
             no
             other
             religion
             in
             the
             world
             ,
             either
             such
             
               incomparable
               Precepts
            
             of
             holiness
             ,
             or
             such
             
               incouraging
               Promises
            
             to
             the
             practice
             of
             it
             (
             from
             
               eternal
               life
            
             hereafter
             as
             the
             reward
             ,
             and
             the
             assistance
             of
             
               Gods
               spirit
            
             to
             help
             men
             here
             )
             or
             such
             
               prevailing
               motives
            
             to
             perswade
             men
             to
             it
             ,
             from
             the
             
               love
               of
               God
               in
               Christ
               to
               the
               world
               ,
            
             the
             
               undertakings
               of
               Christ
               for
               us
            
             in
             his
             death
             and
             sufferings
             ,
             the
             
               excellent
               pattern
            
             we
             have
             to
             follow
             in
             our
             
               Saviours
               own
               example
            
             ;
             now
             these
             things
             make
             it
             plain
             that
             the
             design
             of
             Christ
             and
             the
             Devil
             are
             diametrically
             opposite
             to
             each
             other
             .
             3.
             
             The
             design
             of
             the
             Devil
             is
             to
             
               set
               God
               and
               mankind
               at
               the
               greatest
               distance
               from
               each
               other
            
             ;
             the
             design
             of
             Christ
             in
             the
             Gospel
             is
             
               to
               bring
               them
               nearer
               together
            
             .
             The
             Devil
             first
             tempts
             to
             sin
             ,
             and
             then
             for
             sin
             ;
             he
             makes
             men
             presume
             to
             sin
             ,
             and
             to
             despair
             because
             they
             have
             
               sinned
               .
               Christ
            
             first
             keeps
             men
             from
             sin
             by
             his
             Precepts
             and
             threatnings
             ,
             and
             then
             supposing
             sin
             encourageth
             them
             to
             repent
             with
             hopes
             of
             pardon
             procured
             by
             himself
             for
             all
             truly
             penitent
             and
             believing
             
             sinners
             .
             Thus
             in
             every
             thing
             the
             design
             of
             Christ
             and
             the
             Devil
             are
             contrary
             ,
             which
             makes
             it
             evident
             that
             the
             miracles
             wrought
             in
             confirmation
             of
             the
             doctrine
             of
             Christ
             could
             be
             from
             no
             
               evil
               spirit
            
             ,
             and
             therefore
             must
             be
             from
             a
             
               truly
               Divine
               power
            
             .
          
           
             
               True
               and
               Divine
               miracles
               may
               be
               known
               and
               distinguished
               from
               false
               and
               diabolical
               ,
               from
               the
               circumstances
               ,
               or
               the
               manner
            
             
             
               of
               their
               operation
            
             .
             There
             were
             some
             peculiar
             signatures
             on
             the
             miracles
             of
             Christ
             which
             are
             not
             to
             be
             found
             in
             any
             wrought
             by
             a
             power
             less
             then
             Divine
             .
             Which
             Arnobius
             
             well
             expresseth
             in
             these
             words
             to
             the
             
               Heathens
               ;
               Potestis
               aliquem
               nobis
               designare
               ,
               monstrare
               ex
               omnibus
               illis
               Magis
               qui
               unquam
               fuere
               per
               secula
               ,
               consimile
               aliquid
               Christo
               millesima
               ex
               parte
               qui
               fecerit
               ?
               qui
               sine
               ulla
               vi
               car●●inum
               ,
               sine
               herbarum
               aut
               graminum
               succis
               ,
               sine
               ulla
               aliqua
               observatione
               sollicita
               sacrorum
               ,
               libaminum
               ,
               temporum
               ?
               —
               Atqui
               constitit
               Christum
               sine
               ullis
               adminiculis
               rerum
               ,
               sine
               ullius
               ritus
               observatione
               ,
               vel
               lege
               ,
               omnia
               illa
               quae
               fecit
               ,
               nominis
               sui
               possibilitate
               fecisse
               ,
               &
               quod
               proprium
               ,
               consentaneum
               ,
               Deo
               dignum
               fuerat
               vero
               ,
               nihil
               nocens
               aut
               noxium
               ,
               sed
               opiferum
               ,
               sed
               salutare
               ,
               sed
               auxiliaribus
               plenum
               bonis
               potestatis
               munificae
               liberalitate
               donasse
               ?
            
             He
             challengeth
             the
             Heathens
             to
             produce
             any
             one
             of
             all
             their
             Magicians
             who
             did
             the
             
               thousand
               part
            
             of
             what
             our
             Saviour
             did
             :
             who
             made
             use
             of
             none
             of
             their
             
               Magical
               rites
            
             and
             observations
             in
             what
             ever
             he
             did
             ;
             and
             what
             ever
             he
             did
             was
             meerly
             by
             his
             own
             power
             ,
             and
             was
             withall
             most
             becoming
             God
             ;
             and
             most
             beneficial
             to
             the
             world
             .
             And
             thence
             he
             proceeds
             to
             answer
             the
             Heathens
             about
             the
             miracles
             wrought
             by
             their
             Gods
             ,
             which
             fell
             short
             of
             those
             of
             Christ
             in
             three
             main
             particulars
             ,
             the
             manner
             of
             their
             working
             ,
             and
             the
             number
             of
             them
             ,
             and
             the
             
               quality
               of
               the
               things
               done
            
             .
          
           
             1.
             
             
               The
               manner
               of
               their
               working
            
             ;
             what
             they
             did
             was
             with
             a
             great
             deal
             of
             pomp
             and
             ceremony
             ;
             what
             Christ
             did
             ,
             was
             with
             a
             
               word
               speaking
            
             ,
             and
             sometimes
             without
             it
             by
             the
             
               touch
               of
               his
               garment
               :
               non
               inquiro
               ,
               non
               exigo
               ,
            
             saith
             he
             ,
             
               quis
               Deus
               ,
               aut
               quo
               tempore
               ,
               cui
               fuerit
               auxiliatus
               ,
               aut
               quem
               fractum
               restituerit
               sanitati
               ;
               illud
               solum
               audire
               desidero
               ,
               an
               sine
               ullius
               adjunctione
               materiae
               ,
            
             i.
             e.
             
               medicaminis
               alicujus
               ad
               tactum
               morbos
               jusserit
               abhominibus
               evolare
               ,
               imperaverit
               ,
               fecerit
               ,
               &
            
             
             
               emori
               valetudinum
               causam
               ,
               &
               debilium
               corpora
               ad
               suas
               remeare
               naturas
               .
               Omitting
               all
               other
               circumstances
               ,
               name
               me
               ,
            
             saith
             he
             ,
             
               but
               which
               of
               your
               Gods
               ever
               cured
               a
               disease
               without
               any
               adjoyned
               matter
               ,
               some
               prescriptions
               or
               other
               ;
               or
               which
               of
               them
               ever
               commanded
               diseases
               out
               of
               bodies
               by
               their
               meer
               touch
               ,
               and
               quite
               removed
               the
               cause
               of
               the
               distempers
               .
               Aesculapius
               ,
            
             he
             sayes
             ,
             
               cured
               diseases
            
             ,
             but
             in
             the
             way
             that
             ordinary
             Physitians
             do
             by
             
               prescribing
               something
            
             ,
             or
             other
             to
             be
             done
             by
             the
             
               patients
               .
               Nulla
               autem
               virtus
               est
               medicaminibus
               amovere
               quae
               noceant
               ;
               beneficia
               ista
               rerum
               ,
               non
               sunt
               curantium
               potestates
               .
               To
               cure
               diseases
               by
               prescriptions
               argues
               no
               power
               at
               all
               in
               the
               prescriber
               ,
               but
               vertue
               in
               the
               Medicine
               .
            
          
           
             2.
             
             
               In
               the
               number
               of
               the
               persons
               cured
               :
            
             they
             were
             very
             few
             which
             were
             cured
             in
             the
             
               Heathen
               Temples
               ;
               Christ
            
             cured
             whole
             multitudes
             ,
             and
             that
             not
             in
             the
             revestryes
             of
             the
             Temples
             where
             fraud
             and
             imposture
             might
             be
             easily
             suspected
             ,
             but
             in
             the
             presence
             of
             the
             people
             who
             brought
             to
             him
             all
             manner
             of
             
               persons
               sick
            
             of
             all
             sorts
             of
             diseases
             which
             were
             cured
             by
             him
             ;
             and
             these
             so
             numerous
             ,
             that
             the
             Evangelist
             who
             records
             many
             of
             
               Christs
               miracles
            
             which
             had
             been
             omitted
             by
             the
             others
             ,
             yet
             tells
             us
             at
             last
             ,
             the
             miracles
             of
             Christ
             were
             so
             many
             
               that
               the
               whole
               world
               would
               not
               contain
               them
               .
            
             But
             now
             Arnobius
             tells
             the
             
               Heathens
               ,
               Quid
               prodest
               ostendere
            
             
             
               tinum
               aut
               alterum
               fortasse
               curatos
               ,
               cum
               tot
               millibus
               subvenerit
               nemo
               ,
               &
               plena
               sint
               omnia
               miserorum
               infeliciumque
               delubra
               ?
               what
               matter
               is
               it
               to
               shew
               one
               or
               two
               cured
               ,
               when
               thousands
               lie
               continually
               in
               the
               Temples
               perishing
               for
               want
               of
               cure
               ?
            
             yea
             such
             as
             did
             
               Aesculapium
               ipsum
               precibus
               fatigare
               ,
               &
               invitare
               miserrimis
               votis
               ,
            
             that
             could
             not
             beg
             a
             cure
             of
             Aesculapius
             with
             all
             their
             earnestness
             and
             importunity
             .
          
           
             3.
             
             In
             the
             
               quality
               of
               the
               diseases
               cured
            
             ;
             the
             cures
             among
             the
             Heathens
             were
             some
             
               slight
               things
            
             in
             comparison
             of
             those
             performed
             by
             Christ
             ;
             the
             most
             acute
             ,
             the
             most
             Chronical
             ,
             the
             most
             malignant
             of
             diseases
             cured
             by
             a
             touch
             ,
             a
             word
             ,
             a
             
             thought
             .
             A
             learned
             Physition
             hath
             undertaken
             to
             make
             it
             evident
             from
             the
             circumstances
             of
             the
             story
             ,
             and
             from
             the
             received
             principles
             among
             the
             most
             
               authentick
               Physitians
            
             ,
             that
             the
             diseases
             cured
             by
             our
             Saviour
             were
             all
             incurable
             by
             the
             rules
             of
             Physick
             ;
             if
             so
             ,
             the
             greater
             the
             power
             of
             our
             Saviour
             ,
             
             who
             cured
             them
             with
             so
             much
             facility
             as
             he
             did
             .
             And
             he
             not
             only
             cured
             all
             diseases
             himself
             ,
             but
             
               gave
               a
               power
            
             to
             others
             ,
             who
             were
             not
             at
             all
             versed
             in
             matters
             of
             art
             and
             subtilty
             ,
             that
             they
             should
             do
             miracles
             likewise
             ,
             
               sine
               fucis
               &
               adminiculis
               ,
               without
               any
               fraud
               or
               assistance
               :
               quid
               dicitis
               ô
               mentes
               incredulae
               ,
               difficiles
               ,
               durae
               !
               alicuine
               mortalium
               Iupiter
               ille
               Capitolinus
               hujusmodi
               potestatem
               dedit
               ?
            
             when
             did
             ever
             the
             
               great
               Iupiter
               Capitolinus
               ever
               give
               a
               power
               of
               working
               miracles
               to
               any
               ;
               I
               do
               not
               say
               ,
            
             saith
             he
             ,
             
               of
               raising
               the
               dead
               ,
               or
               curing
               the
               blind
               ,
               or
               healing
               the
               lame
               ,
               sed
               ut
               pustulam
               ,
               reduviam
               ,
               pupulam
               ,
               aut
               vocis
               imperio
               aut
               manus
               contrectatione
               comprimeret
               :
               but
               to
               cure
               a
               wart
               ,
               a
               pimple
               ,
               any
               the
               most
               trivial
               thing
               ,
               with
               a
               word
               speaking
               or
               the
               touch
               of
               the
               hand
               .
            
             Upon
             this
             Arnobius
             challengeth
             the
             most
             famous
             of
             all
             the
             
               Heathen
               Magicians
               ,
               Zoroastres
               ,
               Armenius
               ,
               Pamphilus
               ,
               Apollonius
               ,
               Damigero
               ,
               Dardanus
               ,
               Velus
               ,
               Iulianus
            
             and
             Baebulus
             ,
             or
             any
             other
             renowned
             Magician
             to
             give
             power
             to
             any
             one
             to
             make
             the
             dumb
             to
             speak
             ,
             the
             deaf
             to
             hear
             ,
             the
             blind
             to
             see
             ;
             or
             bring
             life
             into
             a
             
               dead
               body
            
             .
             Or
             if
             this
             be
             too
             hard
             ,
             with
             all
             their
             
               Magical
               rites
            
             and
             incantations
             but
             to
             do
             that
             ,
             
               quod
               à
               rusticis
               Christianis
               jussienibus
               factitatum
               est
               nudis
               ,
               which
               ordinary
               Christians
               do
               by
               their
               meer
               words
               :
            
             So
             great
             a
             difference
             was
             there
             between
             the
             highest
             that
             could
             be
             done
             by
             Magick
             ,
             and
             the
             least
             that
             was
             done
             by
             the
             Name
             and
             
               Power
               of
               Christ.
            
             
          
           
             
               Where
               miracles
               are
               truly
               Divine
               ,
               God
               makes
               it
               evident
               to
            
             
             
               all
               impartial
               judgements
               that
               the
               things
               do
               exceed
               all
               created
               power
               .
            
             For
             which
             purpose
             we
             are
             to
             observe
             ,
             that
             though
             impostures
             and
             delusions
             may
             go
             far
             ,
             the
             power
             of
             
               Magicians
               further
            
             when
             God
             permits
             them
             ;
             yet
             when
             God
             works
             miracles
             to
             confirm
             a
             
               Divine
               Testimony
            
             he
             makes
             it
             evident
             that
             his
             power
             doth
             infinitely
             exceed
             them
             all
             .
             This
             is
             most
             conspicuous
             in
             the
             case
             of
             Moses
             and
             our
             blessed
             Saviour
             .
             First
             Moses
             ,
             he
             began
             to
             do
             some
             
               -
               miracles
            
             in
             the
             presence
             of
             Pharaoh
             and
             the
             
               Aegyptians
               ,
               turning
               his
               rod
               into
               a
               Serpent
            
             ;
             but
             we
             do
             not
             finde
             Pharaoh
             at
             all
             amazed
             at
             it
             ,
             but
             sends
             presently
             for
             the
             Magicians
             to
             do
             the
             same
             ,
             who
             did
             it
             (
             whether
             really
             or
             only
             in
             appearance
             ,
             is
             not
             material
             to
             our
             purpose
             )
             ,
             but
             
               Aarons
               rod
               swallowed
               up
               theirs
            
             .
             The
             next
             time
             
             
             
               the
               waters
               are
               turned
               into
               blood
            
             by
             
               Moses
               ,
               the
               Magicians
               they
               do
               so
               too
               .
            
             After
             this
             
               Moses
               brings
               up
               Frogs
               upon
               the
               Land
               ,
            
             
             
               so
               do
               the
               Magicians
            
             .
             So
             that
             here
             now
             ,
             is
             a
             plain
             and
             
               open
               contest
            
             in
             the
             presence
             of
             Pharaoh
             and
             his
             people
             ,
             between
             
             Moses
             and
             the
             Magicians
             ,
             and
             they
             try
             for
             victory
             over
             each
             other
             ;
             so
             that
             if
             Moses
             do
             no
             more
             then
             they
             ,
             they
             would
             look
             upon
             him
             but
             as
             a
             Magician
             ;
             but
             if
             Moses
             do
             that
             which
             by
             the
             acknowledgement
             of
             these
             Magicians
             themselves
             could
             be
             only
             by
             
               Divine
               Power
            
             ,
             then
             it
             is
             demonstrably
             evident
             that
             his
             power
             was
             as
             far
             above
             the
             power
             of
             Magick
             as
             God
             is
             above
             the
             Devil
             .
             Accordingly
             we
             finde
             it
             in
             the
             very
             next
             miracle
             in
             
               turning
               the
               dust
               into
               Ciniphes
            
             ,
             (
             which
             we
             render
             )
             lice
             ,
             the
             Magicians
             are
             non-plust
             ,
             and
             give
             
             out
             saying
             in
             plain
             terms
             ,
             
               This
               is
               the
               finger
               of
               God.
            
             And
             what
             greater
             acknowledgement
             can
             there
             be
             of
             
               Divine
               Power
            
             then
             the
             confession
             of
             those
             who
             seemed
             to
             contest
             with
             it
             ,
             and
             to
             imitate
             it
             as
             much
             as
             possible
             ?
             After
             this
             we
             finde
             not
             the
             Magicians
             offering
             to
             contest
             with
             Moses
             ,
             and
             in
             the
             plague
             of
             boyles
             we
             particularly
             read
             
               that
               they
               could
               not
               stand
               before
            
             
             Moses
             .
             Thus
             we
             see
             in
             the
             case
             of
             Moses
             how
             evident
             it
             was
             that
             there
             was
             a
             power
             above
             all
             power
             of
             Magick
             which
             did
             appear
             in
             Moses
             .
             And
             so
             likewise
             in
             the
             case
             of
             our
             blessed
             Saviour
             ;
             for
             although
             
               Simon
               Magus
               ,
               Apollonius
            
             or
             others
             might
             do
             some
             
               small
               things
            
             ,
             or
             make
             some
             great
             shew
             and
             noise
             by
             what
             they
             did
             ;
             yet
             none
             of
             them
             ever
             came
             near
             the
             
               doing
               things
            
             of
             the
             same
             kind
             which
             our
             Saviour
             did
             ,
             curing
             
               the
               born
               blind
               ,
               restoring
               the
               dead
               to
               life
               after
               four
               dayes
               ,
            
             and
             so
             as
             to
             live
             a
             considerable
             time
             after
             ;
             or
             in
             the
             
               manner
               he
               did
               them
               ,
               with
               a
               word
               ,
            
             a
             touch
             ,
             with
             that
             frequency
             and
             openness
             before
             his
             greatest
             enemies
             as
             well
             as
             followers
             ,
             and
             in
             such
             an
             
               uncontrouled
               manner
            
             ,
             that
             neither
             Iews
             or
             Heathens
             ever
             questioned
             the
             truth
             of
             them
             .
             And
             after
             all
             these
             ,
             when
             he
             was
             laid
             in
             the
             grave
             after
             his
             crucifixion
             ,
             exactly
             according
             to
             his
             own
             prediction
             ,
             he
             rose
             again
             the
             third
             day
             ,
             appeared
             frequently
             among
             his
             Disciples
             for
             forty
             dayes
             together
             .
             After
             which
             ,
             in
             their
             presence
             ,
             he
             
               ascended
               up
               to
               heaven
            
             ,
             and
             soon
             after
             ,
             made
             good
             his
             promise
             to
             them
             ,
             
               by
               sending
               his
               holy
               Spirit
               upon
               them
               ,
            
             by
             which
             they
             spake
             with
             tongues
             ,
             wrought
             miracles
             ,
             went
             
               up
               and
               down
            
             
             Preaching
             the
             Gospel
             of
             Christ
             with
             great
             
               boldness
               ,
               chearfulness
            
             ,
             and
             constancy
             ,
             and
             after
             undergoing
             a
             great
             deal
             of
             hardship
             in
             it
             ,
             they
             sealed
             the
             truth
             of
             all
             they
             spake
             with
             their
             blood
             ,
             laying
             down
             their
             lives
             to
             give
             witness
             to
             it
             .
             Thus
             abundantly
             to
             the
             satisfaction
             of
             the
             minds
             of
             all
             good
             men
             hath
             God
             given
             the
             highest
             
               rational
               evidence
            
             of
             the
             truth
             of
             the
             doctrine
             which
             he
             hath
             revealed
             to
             the
             world
             .
             And
             thus
             I
             have
             finished
             the
             
               second
               part
            
             of
             my
             task
             ,
             which
             concerned
             the
             
               rational
               evidence
            
             of
             the
             truth
             of
             
               Divine
               Revelation
            
             from
             the
             persons
             who
             were
             imployed
             to
             deliver
             
               Gods
               mind
            
             to
             the
             world
             :
             And
             therein
             have
             ,
             I
             hope
             ,
             made
             it
             evident
             that
             both
             Moses
             and
             the
             Prophets
             ,
             our
             Saviour
             and
             his
             Apostles
             did
             come
             with
             sufficient
             
               rational
               evidence
            
             to
             convince
             the
             world
             that
             they
             were
             persons
             immediately
             sent
             from
             God.
             
          
        
      
       
         
         
           BOOK
           .
           III.
           
        
         
           
             CHAP.
             I.
             Of
             the
             Being
             of
             God.
             
          
           
             
               
                 The
                 Principles
                 of
                 all
                 Religion
                 lie
                 in
                 the
                 Being
                 of
                 God
                 and
                 immortality
                 of
                 the
                 soul
                 :
                 from
                 them
                 the
                 necessity
                 of
                 a
                 particular
                 Divine
                 revelation
                 rationally
                 deduced
                 ;
                 the
                 method
                 laid
                 down
                 for
                 proving
                 the
                 Divine
                 authority
                 of
                 the
                 Scriptures
                 .
                 Why
              
               Moses
               
                 doth
                 not
                 prove
                 the
                 Being
                 of
                 God
                 ,
                 but
                 suppose
                 it
                 .
                 The
                 notion
                 of
                 a
                 Deity
                 very
                 consonant
                 to
                 reason
                 .
                 Of
                 the
                 nature
                 of
                 Idea's
                 ,
                 and
                 particularly
                 of
                 the
                 Idea
                 of
                 God.
                 How
                 we
                 can
                 form
                 an
                 Idea
                 of
                 an
                 infinite
                 Being
                 .
                 How
                 far
                 such
                 an
                 Idea
                 argues
                 existence
                 .
                 The
                 great
                 unreasonableness
                 of
                 Atheism
                 demonstrated
                 .
                 Of
                 the
                 Hypotheses
                 of
                 the
                 Aristotelian
                 and
                 Epicurean
                 Atheists
                 .
                 The
                 Atheists
                 pretences
                 examined
                 and
                 refuted
                 .
                 Of
                 the
                 nature
                 of
                 the
                 arguments
                 whereby
                 we
                 prove
                 there
                 is
                 a
                 God.
                 Of
                 universal
                 consent
                 and
                 the
                 evidence
                 of
                 that
                 to
                 prove
                 a
                 Deity
                 and
                 immortality
                 of
                 souls
                 .
                 Of
                 necessity
                 of
                 existence
                 implyed
                 in
                 the
                 notion
                 of
                 God
                 ,
                 and
                 how
                 far
                 that
                 proves
                 the
                 Being
                 of
                 God.
                 The
                 order
                 of
                 the
                 world
                 and
                 usefulness
                 of
                 the
                 parts
                 of
                 it
                 ,
                 and
                 especially
                 of
                 mans
                 body
                 an
                 argument
                 of
                 a
                 Deity
                 .
                 Some
                 higher
                 principle
                 proved
                 to
                 be
                 in
                 the
                 world
                 then
                 matter
                 and
                 motion
                 .
                 The
                 nature
                 of
                 the
                 soul
                 ,
                 and
                 possibility
                 of
                 its
                 subsisting
                 after
                 death
                 .
                 Strange
                 appearances
                 in
                 nature
                 not
                 solvable
                 by
                 the
                 power
                 of
                 imagination
                 .
              
            
          
           
             HAving
             in
             the
             precedent
             book
             largely
             given
             a
             rational
             
             account
             of
             the
             grounds
             of
             our
             faith
             ,
             as
             to
             the
             persons
             whom
             God
             imployes
             to
             reveal
             his
             mind
             to
             the
             world
             ;
             if
             we
             can
             now
             make
             it
             appear
             that
             those
             
               sacred
               records
            
             
             which
             we
             embrace
             as
             
               Divinely
               inspired
            
             ,
             contain
             in
             them
             nothing
             unworthy
             of
             so
             great
             a
             name
             ,
             or
             unbecoming
             persons
             sent
             from
             God
             to
             deliver
             ;
             there
             will
             be
             nothing
             wanting
             to
             justifie
             our
             Religion
             in
             point
             of
             reason
             to
             be
             true
             ,
             and
             of
             revelation
             to
             be
             Divine
             .
             For
             the
             
               Scriptures
               themselves
            
             coming
             to
             us
             in
             the
             name
             of
             God
             ,
             we
             are
             bound
             to
             believe
             them
             to
             be
             such
             as
             they
             pretend
             to
             be
             ,
             unless
             we
             have
             ground
             to
             question
             the
             general
             foundations
             of
             all
             religion
             as
             uncertain
             ,
             or
             this
             particular
             way
             of
             religion
             as
             not
             suitable
             to
             those
             general
             foundations
             .
             The
             foundations
             of
             all
             religion
             lie
             in
             two
             things
             ;
             
               that
               there
               is
               a
               God
            
             who
             rules
             the
             world
             ,
             and
             that
             the
             
               souls
               of
               men
               are
               capable
               of
               subsisting
               after
               death
               ;
               for
               he
               that
               comes
               unto
               God
               ,
               must
               believe
               that
               he
               is
               ,
               and
               that
               he
               is
               a
               rewarder
               of
            
             
             
               them
               that
               seek
               him
            
             ;
             so
             that
             if
             these
             things
             be
             not
             supposed
             as
             most
             agreeable
             to
             
               humane
               reason
            
             ,
             we
             cannot
             imagine
             upon
             what
             grounds
             mankind
             should
             embrace
             any
             way
             of
             religion
             at
             all
             .
             For
             if
             there
             be
             not
             a
             God
             whom
             I
             am
             to
             serve
             and
             obey
             ,
             and
             if
             I
             have
             not
             a
             soul
             of
             an
             immortal
             nature
             ,
             there
             can
             be
             no
             sufficient
             obligation
             to
             religion
             ,
             nor
             motive
             inducing
             to
             it
             :
             For
             all
             obligation
             to
             obedience
             must
             suppose
             the
             existence
             of
             such
             a
             Being
             which
             hath
             power
             to
             command
             me
             ;
             and
             by
             reason
             of
             the
             promis●uous
             scatterings
             of
             good
             and
             evil
             in
             this
             life
             ,
             the
             motives
             engaging
             men
             to
             the
             practice
             of
             religion
             ,
             must
             suppose
             the
             certainty
             of
             a
             
               future
               State.
            
             If
             these
             things
             be
             sure
             and
             the
             foundations
             of
             religion
             in
             general
             thereby
             firmly
             established
             ,
             it
             will
             presently
             follow
             as
             a
             matter
             most
             agreeable
             to
             reason
             ,
             that
             the
             God
             whom
             we
             are
             to
             serve
             should
             himself
             prescribe
             the
             way
             of
             his
             own
             worship
             ;
             and
             if
             the
             right
             of
             donation
             of
             that
             happiness
             which
             mens
             souls
             are
             capab●e
             of
             be
             alone
             in
             himself
             ,
             that
             he
             alone
             should
             declare
             the
             termes
             on
             which
             it
             may
             be
             expected
             ;
             For
             man
             being
             a
             creature
             endued
             with
             a
             free
             principle
             of
             acting
             ,
             which
             he
             is
             conscious
             to
             himself
             of
             ,
             and
             therefore
             not
             being
             carried
             to
             his
             end
             by
             necessity
             of
             nature
             or
             
               external
               violence
            
             ,
             without
             the
             concurrence
             of
             his
             own
             reason
             and
             choice
             ,
             we
             must
             suppose
             this
             happiness
             to
             depend
             upon
             the
             performance
             of
             some
             conditions
             on
             mans
             part
             ,
             whereby
             he
             may
             demonstrate
             that
             it
             is
             the
             matter
             of
             his
             free
             choice
             ,
             and
             that
             he
             freely
             quits
             all
             other
             interests
             that
             he
             might
             obtain
             the
             enjoyment
             of
             it
             .
             
             Which
             conditions
             to
             be
             performed
             being
             expressions
             of
             mans
             obedience
             towards
             God
             as
             his
             Creator
             and
             Governour
             ,
             and
             of
             his
             gratitude
             for
             the
             tenders
             of
             so
             great
             a
             happiness
             which
             is
             the
             
               free
               gift
            
             of
             his
             Maker
             ,
             we
             cannot
             suppose
             any
             one
             to
             have
             power
             to
             prescribe
             these
             conditions
             ,
             but
             he
             that
             hath
             power
             likewise
             to
             deprive
             the
             soul
             of
             her
             happiness
             upon
             non-performance
             ,
             and
             that
             must
             be
             God
             himself
             .
             But
             in
             order
             to
             mans
             understanding
             his
             duty
             and
             his
             obligation
             to
             obedience
             ,
             it
             is
             necessary
             that
             these
             conditions
             must
             not
             be
             locked
             up
             in
             the
             
               Cabinet
               Council
            
             of
             Heaven
             ,
             but
             mu●●
             be
             so
             far
             declared
             and
             revealed
             ,
             that
             he
             may
             be
             fully
             acqua●ted
             with
             those
             terms
             which
             his
             happiness
             depends
             upon
             ;
             else
             his
             neglect
             of
             them
             would
             be
             excusable
             ,
             and
             his
             
               misery
               unavoidable
            
             .
             Had
             man
             indeed
             remained
             without
             offending
             his
             Maker
             ,
             he
             might
             still
             have
             stood
             in
             his
             favour
             upon
             the
             general
             terms
             of
             obedience
             due
             from
             the
             creature
             to
             his
             Creator
             ,
             and
             to
             all
             such
             particular
             precepts
             which
             should
             bear
             the
             impress
             of
             his
             Makers
             will
             upon
             them
             ,
             beside
             which
             ,
             the
             whole
             volume
             of
             the
             Creation
             without
             ,
             and
             his
             own
             reason
             within
             would
             have
             been
             sufficient
             directors
             to
             him
             in
             the
             performance
             of
             his
             duty
             .
             But
             he
             abusing
             his
             liberty
             ,
             and
             being
             thereby
             guilty
             of
             A●ostacy
             from
             God
             (
             as
             is
             evident
             by
             a
             continued
             propensity
             to
             sin
             ,
             and
             the
             strangeness
             between
             God
             and
             the
             souls
             of
             men
             )
             a
             particular
             revelation
             is
             now
             become
             necessary
             ,
             that
             mankind
             may
             thereby
             understand
             on
             what
             terms
             God
             will
             be
             pleased
             again
             ,
             and
             by
             what
             means
             they
             may
             be
             restored
             into
             his
             favour
             .
             And
             lastly
             ,
             it
             not
             agreeing
             with
             the
             free
             and
             communicative
             nature
             of
             
               Divine
               goodness
            
             (
             which
             was
             the
             first
             original
             of
             the
             worlds
             Creation
             )
             to
             suffer
             all
             mankind
             to
             perish
             in
             their
             own
             folly
             ,
             we
             must
             suppose
             this
             way
             for
             mans
             recovery
             to
             be
             somewhere
             prescribed
             ,
             and
             the
             revelation
             of
             it
             to
             be
             somewhere
             extant
             in
             the
             world
             .
             So
             that
             from
             the
             general
             principles
             of
             the
             existence
             of
             God
             and
             immortality
             of
             the
             soul
             ,
             we
             have
             deduced
             by
             clear
             and
             evident
             reason
             the
             necessity
             of
             some
             particular
             
               Divine
               revelation
            
             ,
             as
             the
             Standard
             and
             measure
             of
             religion
             .
             And
             according
             to
             these
             principles
             we
             must
             examine
             what
             ever
             pretends
             to
             be
             of
             
               D●vine
               revelation
            
             ;
             for
             it
             must
             be
             suitable
             to
             that
             
               Divine
               nature
            
             from
             whom
             it
             is
             supposed
             to
             come
             ,
             and
             it
             must
             be
             agreeable
             
             to
             the
             conditions
             of
             the
             souls
             of
             men
             ;
             and
             therefore
             that
             which
             carries
             with
             it
             the
             greatest
             evidence
             of
             
               Divine
               revelation
            
             ,
             is
             ,
             a
             
               faithful
               representation
            
             of
             the
             State
             of
             the
             case
             between
             God
             and
             the
             souls
             of
             men
             ,
             and
             a
             
               Divine
               discovery
            
             of
             those
             wayes
             whereby
             mens
             souls
             may
             be
             fitted
             for
             eternal
             happiness
             .
             A
             
               Divine
               revelation
            
             then
             must
             be
             faithful
             and
             true
             in
             all
             its
             narrations
             ;
             it
             must
             be
             excellent
             and
             
               becoming
               God
            
             in
             all
             its
             discoveries
             .
             And
             therefore
             all
             that
             can
             with
             any
             reason
             be
             desired
             for
             proof
             of
             the
             
               Divine
               authority
            
             of
             the
             Scriptures
             will
             lie
             in
             these
             three
             things
             .
             First
             ,
             
               That
               the
               foundations
               of
               religion
               are
               of
               undoubted
               certainty
               ,
               or
               that
               there
               ie
               a
               God
               ,
               and
               that
               mens
               souls
               are
               immortal
               .
            
             Secondly
             ,
             
               That
               the
               Scriptures
               do
               most
               faithfully
               relate
               the
               matters
               of
               greatest
               antiquity
               therein
               contained
            
             (
             which
             do
             most
             concern
             the
             history
             of
             the
             breach
             between
             God
             and
             man.
             )
             Thirdly
             ,
             
               That
               the
               Scriptures
               are
               the
               only
               authentick
               records
               of
               those
               Terms
               on
               which
               happiness
               may
               be
               expected
               in
               another
               world
               .
            
          
           
             I
             begin
             with
             the
             first
             of
             them
             ,
             which
             concerns
             the
             existence
             
             of
             God
             and
             immortality
             of
             the
             soul
             ;
             both
             which
             seem
             to
             be
             supposed
             as
             general
             Prolepses
             in
             the
             writings
             of
             Moses
             ,
             and
             as
             things
             so
             consonant
             to
             
               humane
               nature
            
             ,
             that
             none
             to
             whom
             his
             writings
             should
             come
             could
             be
             supposed
             to
             question
             them
             .
             And
             therefore
             he
             spends
             no
             time
             in
             the
             
               operose
               proving
            
             of
             either
             of
             these
             ,
             knowing
             to
             how
             little
             purpose
             his
             writings
             would
             be
             to
             such
             who
             denyed
             these
             first
             principles
             of
             all
             religion
             .
             But
             beside
             this
             there
             may
             be
             these
             accounts
             given
             ,
             why
             these
             main
             foundations
             of
             all
             religion
             are
             no
             more
             insisted
             on
             in
             the
             first
             books
             of
             the
             Scripture
             which
             contain
             the
             originals
             of
             the
             world
             .
             First
             ,
             
               Because
               these
               were
               in
               the
               time
               of
               the
               writing
               of
               them
               believed
               with
               an
               universal
               consent
               of
               mankind
               .
            
             In
             those
             more
             early
             dayes
             of
             the
             world
             ,
             when
             the
             tradition
             of
             the
             first
             ages
             of
             it
             was
             more
             fresh
             and
             entire
             ,
             it
             is
             scarce
             imaginable
             that
             men
             should
             question
             the
             Being
             of
             a
             God
             ,
             when
             the
             history
             of
             the
             flood
             and
             the
             propagation
             of
             the
             world
             after
             it
             by
             the
             Sons
             of
             Noah
             ,
             and
             the
             burning
             of
             Sodom
             and
             Gomorrab
             were
             so
             fresh
             in
             their
             memories
             ,
             as
             having
             been
             done
             so
             few
             Generations
             before
             them
             .
             And
             by
             what
             remains
             of
             any
             history
             of
             other
             Nations
             in
             those
             elder
             times
             men
             were
             
             so
             far
             from
             Atheism
             ,
             that
             Polytheism
             and
             Idolatry
             were
             the
             common
             practice
             of
             the
             world
             ,
             as
             is
             most
             evident
             in
             all
             relations
             of
             the
             antient
             
               Chaldeans
               ,
               Aegyptians
               ,
               Phaenicians
            
             ,
             and
             other
             Nations
             ,
             who
             all
             supposed
             these
             two
             principles
             ,
             as
             well
             as
             those
             who
             served
             the
             
               true
               God.
            
             And
             in
             all
             probability
             as
             men
             are
             apt
             to
             run
             from
             one
             extream
             to
             another
             ,
             Polytheism
             was
             the
             first
             occasion
             of
             Atheism
             ,
             and
             Idolatry
             of
             irreligion
             .
             And
             thence
             we
             finde
             the
             first
             appearance
             of
             Atheists
             to
             be
             in
             the
             most
             blind
             and
             superstitious
             age
             of
             Greece
             ,
             when
             the
             
               obscene
               Poets
            
             had
             so
             debauched
             the
             common
             understandings
             of
             the
             people
             ,
             as
             to
             make
             them
             believe
             such
             things
             concerning
             their
             Gods
             which
             were
             so
             incongruous
             to
             humane
             nature
             ,
             that
             all
             who
             had
             any
             sense
             of
             goodness
             left
             ,
             could
             not
             but
             loath
             and
             abhor
             such
             Deities
             .
             And
             therefore
             we
             finde
             all
             the
             flouts
             and
             jears
             of
             the
             reputed
             Atheists
             among
             them
             ,
             such
             as
             
               Dionysius
               ,
               Diagoras
               ,
               Theodorus
               ,
               Euhemerus
               ,
               Messenius
            
             and
             others
             ,
             were
             cast
             upon
             their
             venerable
             Deities
             ,
             which
             they
             so
             solemnly
             worshipped
             :
             who
             had
             been
             before
             as
             Euhemerus
             plainly
             told
             them
             ,
             poor
             mortal
             men
             ,
             and
             those
             not
             of
             the
             best
             reputation
             neither
             :
             and
             therefore
             as
             the
             Epicurean
             in
             Tully
             well
             sayes
             ,
             
               omnis
               eorum
               cultus
               esset
            
             
             
               in
               luctu
            
             ,
             the
             most
             suitable
             devotion
             for
             them
             had
             been
             lamenting
             their
             death
             .
             Now
             when
             these
             common
             Deities
             were
             so
             much
             derided
             by
             intelligent
             men
             ,
             and
             yet
             the
             order
             of
             the
             world
             seemed
             to
             tell
             them
             there
             was
             really
             a
             God
             ,
             though
             those
             were
             none
             ;
             those
             who
             had
             
               Philosophical
               wits
            
             ,
             such
             as
             Democritus
             and
             Epicurus
             ,
             set
             themselves
             to
             work
             to
             see
             if
             they
             could
             solve
             the
             Phaenomena
             of
             nature
             without
             a
             Deity
             ,
             and
             therefore
             asserted
             the
             origine
             of
             the
             universe
             to
             be
             only
             by
             a
             
               fortuitous
               concourse
            
             of
             
               infinite
               little
               particles
            
             ;
             but
             herein
             they
             befooled
             themselves
             and
             their
             greedy
             followers
             ,
             who
             were
             glad
             to
             be
             rid
             of
             those
             anxieties
             of
             mind
             which
             the
             thoughts
             of
             a
             Deity
             and
             an
             
               immortal
               soul
            
             did
             cause
             within
             them
             .
             And
             although
             Lucretius
             in
             a
             bravado
             tells
             us
             of
             his
             
               Máster
               ,
               that
               when
               mens
               minds
               were
               sunk
               under
               the
               burden
               of
               religion
               ,
            
             
               
               
                 Humana
                 ante
                 oculos
                 faede
                 cum
                 vita
                 jaceret
                 
              
               
                 In
                 terris
                 oppressa
                 gravi
                 sub
                 religione
                 :
              
               
                 Primum
                 Graius
                 homo
                 mortalis
                 tollere
                 contr●
              
               
                 Est
                 oculos
                 ausus
                 ,
                 primusque
                 obsistere
                 contrà
                 .
              
            
             
               that
               Epicurus
               was
               the
               first
               true
               Gyant
               who
               durst
               encounter
               the
               Gods
               ,
            
             and
             if
             we
             believe
             him
             ,
             
               overthrew
               them
               in
               open
               field
            
             ;
             
               
                 Quare
                 religio
                 pedibus
                 subjecta
                 vicissim
              
               
                 Obteritur
                 ,
                 nos
                 exaequat
                 victoria
                 caelo
                 .
              
            
             Yet
             Cotta
             in
             Tully
             reports
             the
             issue
             of
             this
             battel
             quite
             otherwise
             ;
             for
             although
             the
             greatest
             triumph
             in
             this
             victory
             had
             been
             only
             to
             become
             like
             the
             beasts
             that
             perish
             ;
             yet
             if
             we
             believe
             
               Cotta
               ,
               Epicurus
            
             was
             so
             far
             from
             gaining
             any
             of
             his
             beloved
             case
             and
             pleasure
             by
             his
             sentiments
             ,
             that
             never
             was
             School-boy
             more
             afraid
             of
             a
             rod
             ,
             nor
             did
             any
             enemy
             more
             dread
             a
             Conqueror
             ,
             then
             Epicurus
             did
             the
             thoughts
             of
             a
             God
             and
             
               death
               .
               Nec
               quenquam
               vidi
               qui
               magis
               ea
               quae
               timenda
               esse
               negaret
               ,
               timeret
               ;
               mortem
               dico
               &
               Deos.
            
             So
             hard
             it
             is
             for
             
             an
             Epicurean
             even
             after
             he
             hath
             prostituted
             his
             conscience
             ,
             to
             silence
             it
             ;
             but
             (
             whatever
             there
             be
             in
             the
             air
             )
             there
             is
             an
             
               Elactical
               power
            
             in
             conscience
             that
             will
             bear
             its
             self
             up
             notwithstanding
             the
             weight
             that
             is
             laid
             upon
             it
             .
             And
             yet
             after
             all
             the
             labours
             of
             Epicurus
             ,
             he
             knew
             it
             was
             to
             no
             purpose
             to
             endeavour
             to
             root
             out
             wholly
             the
             belief
             of
             a
             Deity
             out
             of
             the
             world
             ,
             because
             of
             the
             unanimous
             consent
             of
             the
             world
             in
             it
             ;
             and
             therefore
             he
             admits
             of
             it
             as
             a
             necessary
             Prolepsis
             or
             
               Anticip●tion
               of
               humane
               nature
               ,
               quod
               in
               omnium
               animis
               deorum
               notionem
               impressisset
               ipsa
               natura
               ,
            
             that
             nature
             its
             self
             had
             stamped
             a●
             Idea
             of
             God
             upon
             the
             minds
             of
             men
             ;
             
               cum
               enim
            
             
             
               non
               instituto
               aliquo
               ,
               aut
               more
               aut
               lege
               sit
               opinio
               constituta
               ,
               manet
               at
               que
               ad
               unum
               omnium
               firma
               consensio
               ,
               intelligi
               necesse
               est
               Deos
               esse
               ,
               quoniam
               insitas
               eorum
               ,
               vel
               potius
               innatas
               cognitiones
               habeamus
               ;
               de
               quo
               autem
               omnium
               natura
               consentit
               ,
               id
               verum
               esse
               necesse
               est
               ,
            
             as
             Velleius
             the
             Epicurean
             argues
             .
             Since
             the
             belief
             of
             a
             Deity
             neither
             rise
             from
             custom
             nor
             was
             enacted
             by
             Law
             ,
             yet
             is
             unanimously
             assented
             to
             by
             all
             mankind
             ;
             
             it
             necessarily
             follows
             that
             there
             must
             be
             a
             Deity
             ,
             because
             the
             Idea
             of
             it
             is
             so
             natural
             to
             us
             .
             If
             it
             were
             thus
             acknowledged
             in
             the
             
               Philosophical
               age
            
             of
             Greece
             ,
             when
             men
             bent
             their
             wits
             to
             unsettle
             the
             belief
             of
             such
             things
             as
             tended
             to
             religion
             ;
             how
             much
             more
             might
             it
             be
             esteemed
             a
             general
             principle
             of
             humane
             nature
             in
             those
             elder
             times
             ,
             when
             not
             so
             much
             as
             one
             dissenter
             appeared
             that
             we
             read
             of
             among
             the
             more
             antient
             Nations
             ?
             But
             Secondly
             ,
             it
             was
             less
             needsul
             for
             Moses
             to
             insist
             much
             on
             the
             proof
             a
             Deity
             in
             his
             writings
             ,
             when
             his
             very
             imployment
             and
             the
             history
             he
             wrote
             ,
             was
             the
             greatest
             evidence
             that
             there
             was
             one
             .
             Could
             any
             of
             them
             question
             ,
             whether
             there
             were
             a
             God
             or
             no
             ,
             who
             had
             heard
             his
             voyce
             at
             mount
             Sinai
             ,
             and
             had
             received
             a
             Law
             from
             him
             ,
             who
             had
             been
             present
             at
             so
             many
             miracles
             which
             were
             done
             by
             Moses
             in
             Aegypt
             and
             the
             Wilderness
             ?
             What
             more
             evident
             demonstration
             of
             God
             could
             be
             desired
             ,
             then
             those
             many
             unparalleld
             miracles
             ,
             which
             were
             wrought
             among
             them
             ?
             And
             those
             who
             would
             not
             be
             convinced
             by
             them
             that
             there
             was
             a
             God
             ,
             would
             certainly
             be
             convinced
             by
             nothing
             .
             Thirdly
             ,
             It
             was
             unsuitable
             to
             the
             purpose
             of
             Moses
             to
             go
             about
             to
             prove
             any
             thing
             he
             delivered
             by
             the
             meer
             
               force
               of
               humane
               reason
            
             ,
             because
             he
             writ
             as
             a
             person
             imployed
             by
             God
             ;
             and
             therefore
             by
             the
             arguments
             on
             which
             they
             were
             to
             believe
             his
             Testimony
             in
             what
             ever
             he
             writ
             ,
             they
             could
             not
             but
             believe
             there
             was
             a
             God
             that
             imployed
             him
             .
             And
             from
             hence
             it
             is
             that
             Moses
             with
             so
             much
             M●jesty
             and
             Authority
             begins
             the
             History
             of
             the
             Creation
             with
             
               In
               the
               beginning
               God
               created
               the
               Heaven
               and
               the
               Earth
               .
            
             There
             could
             be
             no
             greater
             evidence
             that
             there
             was
             an
             infinitely
             
               wise
               ,
               good
            
             ,
             and
             
               powerful
               God
            
             ,
             then
             that
             the
             Universe
             was
             produced
             out
             of
             nothing
             by
             him
             ,
             and
             what
             reason
             could
             there
             be
             to
             distrust
             his
             Testimony
             who
             relates
             it
             ,
             who
             manifested
             not
             only
             that
             there
             was
             a
             God
             ,
             but
             that
             he
             was
             imployed
             by
             him
             ,
             by
             the
             miracles
             which
             he
             wrought
             :
             so
             that
             all
             our
             former
             discourse
             concerning
             the
             evidences
             of
             
               Divine
               revelation
            
             ,
             are
             a
             most
             palpable
             demonstration
             of
             a
             Deity
             ;
             for
             if
             there
             be
             such
             a
             power
             which
             can
             alter
             the
             course
             of
             nature
             when
             he
             please
             ,
             the
             Being
             wherein
             it
             is
             ,
             must
             needs
             be
             infinite
             ;
             which
             is
             the
             same
             which
             we
             mean
             by
             God.
             
          
           
           
             But
             yet
             for
             those
             whose
             minds
             are
             so
             coy
             and
             squeamish
             as
             
             to
             any
             thing
             of
             
               Divine
               revelation
            
             ,
             we
             want
             not
             sufficient
             evidence
             in
             point
             of
             reason
             to
             prove
             to
             them
             the
             existence
             of
             a
             Deity
             .
             In
             order
             to
             which
             ,
             I
             shall
             clear
             these
             following
             propositions
             .
          
           
             1.
             
             
               That
               the
               true
               notion
               of
               a
               Deity
               is
               most
               agreeable
               to
               the
               faculties
               of
               mens
               souls
               ,
               and
               most
               consonant
               to
               reason
               and
               the
               light
               of
               nature
               .
            
          
           
             2.
             
             
               That
               those
               who
               will
               not
               believe
               that
               there
               is
               a
               God
               ,
               do
               believe
               other
               things
               on
               far
               less
               reason
               ,
               and
               must
               by
               their
               own
               principles
               deny
               some
               things
               which
               are
               apparently
               true
               .
            
          
           
             3.
             
             
               That
               we
               have
               as
               certain
               evidence
               that
               there
               is
               a
               God
               ,
               as
               it
               is
               possible
               for
               us
               to
               have
               ,
               considering
               his
               nature
               .
            
          
           
             
               That
               the
               true
               notion
               of
               God
               is
               most
               agreeable
               to
               the
               faculties
            
             
             
               of
               mens
               souls
               ,
               and
               most
               consonant
               to
               reason
               and
               the
               light
               of
               nature
               :
               i.
               e.
            
             that
             the
             Idea
             of
             God
             ,
             (
             or
             that
             which
             we
             conceive
             in
             our
             minds
             when
             we
             think
             of
             God
             )
             is
             so
             far
             from
             being
             any
             wayes
             repugnant
             to
             any
             principle
             of
             reason
             within
             us
             ,
             that
             it
             is
             hard
             to
             pitch
             on
             any
             other
             notion
             which
             hath
             sewer
             entanglements
             in
             it
             ,
             to
             a
             mind
             so
             far
             Metaphysical
             as
             to
             abstract
             from
             sense
             and
             prejudice
             .
             I
             grant
             it
             very
             difficult
             ,
             nay
             impossible
             ,
             for
             those
             to
             have
             any
             true
             setled
             notion
             of
             a
             God
             ,
             who
             search
             for
             an
             Idea
             of
             him
             in
             their
             fancies
             ,
             and
             were
             never
             conscious
             to
             themselves
             of
             any
             higher
             faculty
             in
             their
             souls
             then
             meer
             imagination
             .
             Such
             may
             have
             
               imaginem
               Iovis
            
             or
             
               galeatae
               Minerva
            
             ,
             as
             he
             in
             Tully
             speaks
             ,
             some
             Idea
             of
             an
             Idol
             in
             their
             minds
             ,
             but
             none
             of
             a
             
               true
               God.
            
             For
             we
             may
             as
             soon
             come
             by
             the
             sight
             of
             colours
             to
             understand
             the
             nature
             of
             sounds
             ,
             as
             by
             any
             
               corporal
               phantasmes
            
             come
             to
             have
             a
             true
             Idea
             of
             God.
             And
             although
             sometimes
             an
             Idea
             be
             taken
             for
             that
             impression
             of
             things
             which
             is
             lodged
             in
             the
             
               P
               hantasie
            
             ,
             yet
             here
             we
             take
             it
             in
             a
             more
             general
             sense
             ,
             as
             it
             contains
             the
             representation
             of
             any
             thing
             in
             the
             mind
             ;
             as
             it
             is
             commonly
             said
             in
             the
             Schools
             ,
             that
             the
             
               Divine
               Intellect
            
             doth
             understand
             things
             by
             their
             Idea's
             ,
             which
             are
             nothing
             else
             but
             the
             things
             themselves
             as
             they
             are
             
               objectively
               represented
            
             to
             the
             understanding
             .
             So
             that
             an
             Idea
             in
             its
             general
             sense
             in
             which
             we
             take
             it
             ,
             is
             nothing
             else
             but
             the
             
               objective
               being
            
             of
             a
             thing
             as
             it
             terminates
             the
             understanding
             ;
             and
             is
             the
             form
             of
             
             the
             act
             of
             Intellection
             :
             that
             which
             is
             then
             immediately
             represented
             to
             the
             mind
             in
             its
             perception
             of
             things
             ,
             is
             the
             Idea
             or
             notion
             of
             it
             .
             Now
             such
             an
             Idea
             as
             this
             is
             ,
             may
             be
             either
             true
             or
             false
             .
             For
             better
             understanding
             of
             which
             we
             must
             consider
             that
             an
             Idea
             in
             the
             soul
             may
             be
             considered
             two
             wayes
             .
             1.
             
             As
             it
             is
             a
             mode
             of
             cogitation
             or
             the
             act
             of
             the
             
               soul
               apprehending
            
             an
             object
             ;
             now
             this
             way
             no
             Idea
             can
             be
             false
             ;
             for
             as
             it
             is
             an
             act
             of
             the
             mind
             ,
             every
             Idea
             hath
             its
             truth
             ;
             for
             whether
             I
             imagine
             a
             
               golden
               mountain
            
             or
             another
             ,
             it
             matters
             not
             here
             ;
             for
             the
             one
             Idea
             is
             as
             true
             as
             the
             other
             ,
             considering
             it
             meerly
             as
             an
             act
             of
             the
             mind
             .
             For
             the
             mind
             is
             as
             really
             imployed
             about
             the
             one
             as
             the
             other
             ;
             as
             the
             will
             is
             about
             an
             object
             whether
             it
             be
             feasible
             or
             no.
             2.
             
             The
             Idea
             may
             be
             considered
             in
             regard
             of
             its
             
               objective
               reality
            
             ,
             or
             as
             it
             represents
             some
             
               outward
               object
            
             ;
             now
             the
             truth
             or
             falshood
             of
             the
             Idea
             lies
             in
             the
             understanding
             passing
             judgement
             concerning
             the
             
               outward
               object
            
             as
             existent
             which
             doth
             correspond
             to
             the
             Idea
             which
             is
             in
             the
             mind
             .
             And
             the
             proneness
             of
             the
             understandings
             error
             in
             this
             case
             ariseth
             from
             the
             different
             nature
             of
             those
             things
             which
             are
             represented
             to
             the
             mind
             ;
             for
             some
             of
             them
             are
             general
             and
             abstracted
             things
             ,
             and
             do
             not
             at
             all
             suppose
             existence
             ,
             as
             the
             nature
             of
             truth
             ,
             of
             a
             Being
             ,
             of
             cogitation
             ;
             other
             Idea's
             depend
             upon
             existence
             supposed
             ,
             as
             the
             Idea
             of
             the
             Sun
             ,
             which
             I
             apprehend
             in
             my
             mind
             because
             I
             have
             seen
             it
             ;
             but
             besides
             these
             there
             are
             other
             Idea's
             in
             the
             mind
             which
             the
             understanding
             forms
             within
             its
             self
             by
             its
             own
             power
             as
             it
             is
             a
             principle
             of
             cogitation
             ;
             such
             are
             those
             wh●ch
             are
             called
             entiarationis
             ,
             and
             have
             no
             other
             existence
             at
             all
             but
             only
             in
             the
             understanding
             ,
             as
             Chimaera's
             ,
             Centaures
             ,
             &c.
             
             Now
             as
             to
             these
             ,
             we
             are
             to
             observe
             ,
             that
             although
             the
             composition
             of
             these
             things
             together
             by
             the
             understanding
             ,
             be
             that
             which
             makes
             these
             Idea's
             to
             be
             only
             fictitious
             ,
             yet
             the
             understanding
             would
             not
             be
             able
             to
             compound
             such
             things
             ,
             were
             they
             not
             severally
             represented
             to
             the
             mind
             ;
             as
             unless
             we
             had
             known
             what
             a
             horse
             and
             a
             man
             had
             been
             ,
             our
             minds
             could
             not
             have
             conjoyned
             them
             together
             in
             its
             apprehension
             .
             So
             that
             in
             these
             which
             are
             the
             most
             
               fictitious
               Idea's
            
             ,
             we
             see
             ,
             that
             although
             the
             Idea
             its
             self
             be
             a
             meer
             creature
             of
             the
             understanding
             ,
             yet
             the
             mind
             could
             not
             form
             such
             an
             Idea
             but
             upon
             praeexistent
             
             matter
             ,
             and
             some
             
               objective
               reality
            
             must
             be
             supposed
             in
             order
             to
             the
             
               intellectual
               conception
            
             of
             these
             
               Anomalous
               entityes
            
             .
             By
             which
             we
             see
             that
             that
             strange
             kind
             of
             omnipotency
             which
             some
             have
             attributed
             to
             the
             understanding
             ,
             lies
             not
             in
             a
             power
             of
             conceiving
             things
             wholly
             impossible
             ,
             or
             fancying
             Idea's
             of
             absolute
             non-entityes
             ,
             but
             in
             a
             kind
             of
             
               African
               copulation
            
             of
             such
             species
             of
             things
             together
             ,
             which
             in
             nature
             seem
             wholly
             incompossible
             ,
             (
             as
             the
             Schools
             speak
             )
             or
             have
             no
             congruity
             at
             all
             in
             the
             order
             of
             the
             universe
             .
             So
             that
             had
             there
             never
             been
             any
             such
             things
             in
             the
             world
             as
             matter
             and
             motion
             ,
             it
             is
             very
             hard
             to
             conceive
             ,
             how
             the
             understanding
             could
             have
             formed
             within
             its
             self
             the
             variety
             of
             the
             species
             of
             such
             things
             ,
             which
             are
             the
             results
             of
             those
             two
             grand
             principles
             of
             the
             Universe
             .
             But
             because
             it
             is
             so
             impossible
             for
             minds
             not
             very
             contemplative
             and
             Metaphysical
             to
             abstract
             from
             matter
             ,
             thence
             it
             is
             we
             are
             apt
             to
             imagine
             such
             a
             power
             in
             the
             understanding
             ,
             whereby
             it
             may
             form
             Idea's
             of
             such
             things
             which
             have
             no
             
               objective
               reality
            
             at
             all
             .
             I
             grant
             those
             we
             call
             
               entia
               rationis
            
             have
             no
             
               external
               reality
            
             as
             they
             are
             such
             ;
             but
             yet
             I
             say
             ,
             the
             existence
             of
             matter
             in
             the
             world
             ,
             and
             the
             
               corporeal
               phantasmes
            
             of
             
               outward
               beings
            
             ,
             are
             the
             foundation
             of
             the
             
               souls
               conception
            
             of
             those
             entityes
             ,
             which
             have
             no
             existence
             beyond
             the
             
               humane
               Intellect
            
             .
          
           
             The
             great
             enquiry
             then
             is
             ,
             how
             far
             this
             
               Plastick
               power
            
             of
             
             the
             understanding
             ,
             may
             extend
             its
             self
             in
             its
             forming
             an
             Idea
             of
             God.
             That
             there
             is
             such
             a
             one
             in
             the
             minds
             of
             men
             ,
             is
             evident
             to
             every
             one
             that
             consults
             his
             own
             faculties
             ,
             and
             enquires
             of
             them
             ,
             whether
             they
             cannot
             apprehend
             a
             setled
             and
             
               consistent
               notion
            
             of
             a
             Being
             which
             is
             
               absolutely
               perfect
            
             .
             For
             that
             is
             all
             we
             understand
             by
             the
             Idea
             of
             God
             ;
             not
             that
             there
             is
             any
             such
             
               connate
               Idea
            
             in
             the
             soul
             ,
             in
             the
             sense
             which
             
               connate
               Idea's
            
             are
             commonly
             understood
             ;
             but
             that
             there
             is
             a
             faculty
             in
             the
             soul
             ,
             whereby
             upon
             the
             free
             use
             of
             reason
             it
             can
             form
             within
             its
             self
             a
             setled
             notion
             of
             such
             a
             Being
             ,
             which
             is
             as
             perfect
             as
             it
             is
             possible
             for
             us
             to
             conceive
             a
             Being
             to
             be
             .
             If
             any
             difficulty
             be
             made
             concerning
             the
             forming
             such
             a
             notion
             in
             ones
             mind
             ,
             let
             the
             person
             who
             scruples
             it
             ,
             only
             enquire
             of
             himself
             ,
             whether
             he
             judges
             all
             Beings
             in
             the
             world
             equal
             ;
             whether
             a
             mushrome
             hath
             in
             it
             all
             the
             perfections
             which
             man
             
             hath
             ?
             which
             I
             suppose
             none
             ,
             who
             have
             a
             minde
             within
             them
             can
             question
             .
             If
             then
             it
             be
             granted
             that
             man
             hath
             some
             perfections
             in
             him
             above
             
               inferiour
               creatures
            
             ,
             it
             will
             be
             no
             matter
             of
             difficulty
             to
             shew
             wherein
             man
             exceeds
             other
             
               inferiour
               Beings
            
             .
             For
             is
             not
             life
             a
             greater
             perfection
             then
             the
             want
             of
             it
             ?
             is
             not
             reason
             and
             knowledge
             ,
             a
             perfection
             above
             sense
             ?
             and
             so
             let
             us
             proceed
             to
             those
             things
             ,
             wherein
             one
             man
             differs
             from
             another
             ;
             for
             it
             is
             evident
             ,
             that
             all
             men
             are
             not
             of
             
               equal
               accomplishments
            
             ;
             is
             not
             then
             forecast
             and
             prudence
             above
             incogitancy
             and
             folly
             ?
             is
             not
             the
             knowledge
             of
             causes
             of
             things
             better
             then
             stupidity
             and
             ignorance
             ?
             is
             not
             beneficence
             and
             liberality
             more
             noble
             then
             parsimony
             and
             narrowness
             of
             spirit
             ?
             is
             not
             true
             goodness
             far
             above
             debauchery
             and
             intemperance
             ?
             and
             are
             not
             all
             these
             far
             better
             ,
             when
             they
             are
             joyned
             with
             such
             a
             power
             as
             hath
             no
             limits
             or
             bounds
             at
             all
             ?
             Now
             then
             is
             it
             not
             possible
             for
             a
             mans
             mind
             ,
             proceeding
             in
             its
             ordinary
             way
             of
             intellection
             ,
             to
             form
             a
             notion
             of
             such
             a
             Being
             ,
             which
             hath
             
               wisdom
               ,
               goodness
            
             and
             power
             in
             it
             ,
             without
             any
             limits
             and
             bounds
             at
             all
             ,
             or
             any
             of
             those
             abatements
             which
             any
             of
             these
             perfections
             are
             found
             with
             in
             man
             ?
             For
             it
             is
             unconceivable
             ,
             that
             the
             mind
             of
             man
             can
             attribute
             to
             its
             self
             
               absolute
               perfection
            
             ,
             when
             it
             cannot
             but
             see
             its
             own
             defects
             in
             those
             things
             it
             excells
             other
             creatures
             in
             ;
             and
             supposing
             it
             had
             
               power
               ,
               goodness
            
             ,
             and
             knowledge
             far
             above
             what
             it
             hath
             ;
             yet
             it
             cannot
             but
             say
             ,
             that
             these
             perfections
             would
             be
             greater
             if
             it
             were
             alwayes
             possessed
             of
             them
             ,
             and
             it
             were
             impossible
             that
             it
             should
             ever
             cease
             to
             be
             ,
             or
             not
             have
             been
             .
             So
             that
             now
             joyning
             
               infinite
               goodness
               ,
               wisdom
            
             and
             power
             ,
             with
             eternity
             and
             necessity
             of
             existence
             ,
             the
             result
             is
             the
             notion
             of
             a
             
               Being
               absolutely
               perfect
            
             .
             So
             that
             now
             who
             ever
             questions
             the
             suitableness
             of
             such
             a
             notion
             or
             Idea
             to
             the
             faculties
             of
             mens
             souls
             ,
             must
             question
             the
             truth
             of
             his
             own
             faculties
             ,
             and
             the
             method
             they
             proceed
             in
             ,
             in
             their
             clearest
             conceptions
             and
             ratioeinations
             .
             And
             the
             mind
             of
             man
             may
             as
             well
             question
             the
             truth
             of
             any
             Idea
             it
             hath
             within
             its
             self
             ,
             as
             of
             this
             we
             now
             discourse
             of
             .
             Nay
             it
             may
             be
             far
             sooner
             puzled
             in
             any
             of
             those
             Idea's
             ,
             which
             are
             transmitted
             into
             the
             Phantasie
             by
             the
             impressions
             of
             
               corporeal
               Beings
            
             upon
             the
             Organs
             of
             sense
             ,
             then
             in
             this
             more
             intellectual
             and
             abstracted
             
             Idea
             ,
             which
             depends
             wholly
             upon
             the
             mind
             .
          
           
             All
             the
             difficulty
             now
             is
             ,
             whether
             this
             Idea
             of
             such
             an
             absolutely
             
             
               perfect
               Being
            
             ,
             be
             any
             thing
             else
             but
             the
             understandings
             
               Plastick
               power
            
             ,
             whereby
             it
             can
             unite
             all
             these
             perfections
             together
             in
             one
             conception
             ,
             or
             doth
             it
             necessarily
             imply
             ,
             that
             there
             must
             be
             such
             a
             Being
             really
             existent
             ,
             or
             else
             I
             could
             never
             have
             formed
             such
             a
             setled
             notion
             of
             him
             in
             my
             mind
             ?
             To
             this
             I
             answer
             ,
             1.
             
             It
             is
             as
             much
             as
             I
             desire
             at
             present
             ,
             that
             the
             forming
             of
             such
             an
             Idea
             in
             the
             mind
             ,
             is
             as
             suitable
             and
             agreeable
             to
             our
             faculties
             ,
             as
             the
             forming
             the
             conception
             of
             any
             other
             Being
             in
             the
             world
             .
             For
             hereby
             it
             is
             most
             evident
             ,
             that
             the
             notion
             of
             a
             God
             imports
             nothing
             incongruous
             to
             reason
             ,
             or
             repugnant
             to
             the
             faculties
             of
             our
             souls
             ;
             but
             that
             the
             mind
             will
             form
             as
             setled
             and
             clear
             a
             notion
             of
             God
             ,
             as
             of
             any
             thing
             which
             in
             the
             judgement
             of
             Epicurus
             ,
             his
             infallible
             senses
             did
             the
             most
             assure
             him
             of
             .
             So
             that
             there
             can
             be
             no
             shadow
             of
             a
             pretence
             ,
             why
             any
             should
             reject
             the
             Being
             of
             a
             God
             ,
             because
             of
             the
             impossibility
             to
             conceive
             any
             such
             Being
             as
             God
             is
             .
             If
             to
             this
             it
             be
             objected
             ,
             
               that
               such
               things
               are
               implyed
               in
               this
               Idea
               ,
               which
               make
               it
               unconceivable
               ,
               in
               that
               all
               the
               perfections
               in
               this
               Being
               are
               supposed
               to
               be
               infinite
               ,
               and
               infinity
               transcends
               our
               capacity
               of
               apprehension
               .
            
             To
             this
             I
             answer
             ,
             1.
             
             That
             those
             who
             deny
             infinity
             in
             God
             ,
             must
             necessarily
             attribute
             it
             to
             something
             else
             ,
             as
             to
             
               infinite
               space
               ,
               infinity
            
             of
             successions
             of
             ages
             and
             persons
             ,
             if
             the
             world
             were
             eternal
             ;
             and
             therefore
             it
             is
             most
             unreasonable
             to
             reject
             any
             notion
             for
             that
             ,
             which
             it
             is
             impossible
             ,
             but
             if
             I
             deny
             that
             ,
             I
             must
             attribute
             it
             to
             some
             thing
             else
             ,
             to
             whose
             Idea
             it
             is
             far
             less
             proper
             then
             it
             is
             to
             Gods.
             2.
             
             Least
             I
             should
             rather
             seek
             to
             avoid
             the
             argument
             then
             to
             satisfie
             it
             ,
             I
             say
             ,
             that
             though
             infinite
             as
             infinite
             cannot
             be
             comprehended
             ,
             yet
             we
             may
             clearly
             and
             distinctly
             apprehend
             a
             Being
             to
             be
             of
             that
             nature
             ,
             that
             no
             limits
             can
             be
             assigned
             to
             it
             ,
             as
             to
             its
             power
             or
             presence
             ;
             which
             is
             as
             much
             as
             to
             understand
             it
             to
             be
             infinite
             .
             The
             
               ratio
               formalis
            
             of
             infinity
             may
             not
             be
             understood
             clearly
             and
             distinctly
             ,
             but
             yet
             the
             Being
             which
             is
             infinite
             may
             be
             .
             Infinity
             its
             self
             cannot
             be
             on
             this
             account
             ,
             because
             how
             ever
             positive
             we
             apprehend
             it
             ,
             yet
             we
             alwayes
             apprehend
             it
             in
             a
             
               negative
               way
            
             ,
             because
             we
             conceive
             it
             by
             denying
             all
             limitations
             and
             
             bounds
             to
             it
             ;
             but
             the
             Being
             which
             is
             infinite
             we
             apprehend
             in
             a
             
               positive
               manner
            
             ,
             although
             not
             adaequately
             ,
             because
             we
             cannot
             comprehend
             all
             which
             is
             in
             it
             .
             As
             we
             may
             clearly
             and
             distinctly
             see
             the
             Sea
             ,
             though
             we
             cannot
             discover
             the
             bounds
             of
             it
             ;
             so
             may
             we
             clearly
             and
             distinctly
             apprehend
             some
             perfections
             of
             God
             when
             we
             fix
             our
             minds
             on
             them
             ,
             although
             we
             are
             not
             able
             to
             grasp
             them
             all
             together
             in
             our
             narrow
             and
             
               confined
               intellects
            
             ,
             because
             they
             are
             Infinite
             .
             Thus
             we
             see
             that
             
               Gods
               Infinity
            
             doth
             not
             at
             all
             abate
             the
             clearness
             and
             distinctness
             of
             the
             notion
             which
             we
             have
             of
             God
             ;
             so
             that
             though
             the
             perfections
             of
             God
             are
             without
             bounds
             or
             limits
             ,
             yet
             it
             bears
             no
             repugnancy
             at
             all
             to
             mens
             natural
             faculties
             to
             have
             a
             settled
             Idea
             of
             a
             
               Being
               Infinitely
               perfect
            
             in
             their
             minds
             .
          
           
             To
             the
             Question
             I
             answer
             ,
             It
             seems
             highly
             probable
             and
             far
             more
             consonant
             to
             reason
             then
             the
             contrary
             ,
             that
             this
             Idea
             of
             
             God
             upon
             the
             mind
             of
             man
             ,
             is
             no
             meerly
             
               fictitious
               Idea
            
             ,
             but
             that
             it
             is
             really
             imprinted
             there
             by
             that
             God
             whose
             Idea
             it
             is
             ,
             and
             therefore
             doth
             suppose
             a
             reality
             in
             the
             thing
             correspondent
             to
             that
             
               objective
               reality
            
             which
             is
             in
             the
             understanding
             .
             For
             although
             I
             am
             not
             so
             well
             satisfied
             that
             the
             meer
             
               objective
               reality
            
             of
             the
             Idea
             of
             God
             doth
             exceed
             the
             efficiency
             of
             the
             mind
             ,
             as
             that
             Idea
             is
             nakedly
             considered
             in
             its
             self
             ,
             because
             of
             the
             unlimited
             power
             of
             the
             understanding
             in
             conception
             :
             Yet
             I
             say
             ,
             considering
             that
             Idea
             in
             all
             the
             circumstances
             of
             it
             ,
             it
             seems
             highly
             probable
             that
             it
             is
             no
             meer
             
               ens
               rationis
            
             ,
             or
             figment
             of
             the
             understanding
             ;
             and
             that
             will
             appear
             on
             these
             considerations
             .
             1.
             
             This
             Idea
             is
             of
             such
             a
             nature
             as
             could
             not
             be
             formed
             from
             the
             
               understandings
               consideration
            
             of
             any
             
               corporeal
               phantasms
            
             .
             Because
             whatever
             hath
             any
             thing
             of
             matter
             in
             it
             ,
             involves
             of
             necessity
             many
             imperfections
             along
             with
             it
             ;
             for
             every
             part
             of
             matter
             is
             divisible
             into
             more
             parts
             .
             Now
             it
             is
             a
             thing
             evident
             to
             
               natural
               light
            
             ,
             that
             it
             is
             a
             greater
             perfection
             not
             to
             be
             divisible
             then
             to
             be
             so
             .
             Besides
             ,
             
               corporeal
               phantasms
            
             are
             so
             far
             from
             helping
             us
             .
             in
             forming
             this
             Idea
             ,
             that
             they
             alone
             hinder
             us
             from
             a
             
               distinct
               conception
            
             of
             it
             ,
             while
             we
             attend
             to
             them
             ;
             because
             these
             bear
             no
             proportion
             at
             all
             to
             such
             a
             being
             .
             So
             that
             this
             Idea
             however
             must
             be
             a
             pure
             act
             of
             Intellection
             ,
             and
             therefore
             supposing
             there
             were
             no
             other
             faculty
             
             in
             man
             but
             imagination
             ,
             it
             would
             bear
             the
             greatest
             repugnancy
             to
             our
             conceptions
             ,
             and
             it
             would
             be
             according
             to
             the
             principles
             of
             Epicurus
             and
             some
             modern
             Philosophers
             ,
             a
             thing
             wholly
             impossible
             to
             form
             an
             Idea
             of
             God
             ,
             unless
             with
             Epicurus
             we
             imagine
             him
             to
             be
             corporeal
             ,
             which
             is
             to
             say
             he
             is
             no
             God.
             Which
             was
             the
             reason
             that
             Tully
             said
             Epicurus
             did
             only
             
               nomine
               poncre
               ,
               re
               tollere
               Deos
               ,
            
             because
             such
             a
             notion
             of
             God
             is
             repugnant
             to
             natural
             light
             .
             So
             that
             if
             this
             Idea
             doth
             wholly
             abstract
             from
             
               corporeal
               phantasms
            
             ,
             it
             thereby
             appears
             that
             there
             is
             a
             higher
             faculty
             in
             mans
             soul
             then
             meer
             imagination
             ,
             and
             it
             is
             hardly
             conceivable
             whence
             a
             faculty
             which
             thus
             extends
             its
             self
             to
             an
             
               infinite
               object
            
             ,
             should
             come
             but
             from
             an
             
               infinite
               Being
            
             :
             especially
             if
             we
             consider
             ,
             2.
             
             That
             the
             understanding
             in
             forming
             this
             Idea
             of
             God
             ,
             doth
             not
             by
             distinct
             acts
             ,
             first
             collect
             one
             perfection
             ,
             and
             then
             another
             ,
             and
             at
             last
             unite
             these
             together
             ,
             but
             the
             simplicity
             and
             unity
             of
             all
             these
             perfections
             is
             as
             necessarily
             conceived
             as
             any
             of
             them
             .
             Granting
             then
             that
             the
             understanding
             by
             the
             observing
             of
             several
             perfections
             in
             the
             world
             ,
             might
             be
             able
             to
             abstract
             these
             severally
             from
             each
             being
             wherein
             they
             were
             ,
             yet
             whence
             should
             the
             Idea
             of
             the
             unity
             and
             inseparability
             of
             all
             these
             perfections
             come
             ?
             The
             mind
             may
             ,
             it
             is
             true
             ,
             knit
             some
             things
             together
             in
             
               fictitious
               Idea's
            
             ,
             but
             then
             those
             are
             so
             far
             from
             unity
             with
             each
             other
             ,
             that
             in
             themselves
             they
             speak
             mutual
             repugnancy
             to
             one
             another
             ,
             which
             makes
             them
             proper
             
               entia
               rationis
            
             ;
             but
             these
             several
             perfections
             are
             so
             far
             from
             speaking
             repugnancy
             to
             each
             other
             ,
             that
             the
             unity
             and
             inseparability
             of
             them
             is
             as
             necessary
             to
             the
             forming
             of
             this
             Idea
             ,
             as
             any
             other
             perfection
             whatsoever
             .
             So
             that
             from
             hence
             it
             appears
             that
             the
             consideration
             of
             the
             perfections
             which
             are
             in
             the
             creatures
             ,
             is
             only
             an
             occasion
             given
             to
             the
             mind
             to
             help
             it
             in
             its
             Idea
             of
             God
             ,
             and
             not
             that
             the
             Idea
             its
             self
             depends
             upon
             those
             perfections
             as
             the
             causes
             of
             it
             ;
             as
             in
             the
             clearest
             
               Mathematical
               truths
            
             the
             manner
             of
             demonstration
             may
             be
             necessary
             to
             help
             the
             understanding
             to
             its
             clearer
             assent
             ,
             though
             the
             things
             in
             themselves
             be
             undoubtedly
             true
             .
             For
             all
             minds
             are
             not
             equally
             capable
             of
             the
             same
             truths
             ;
             some
             are
             of
             quicker
             apprehension
             then
             others
             are
             ;
             now
             although
             to
             slower
             apprehensions
             a
             more
             particular
             way
             of
             demonstrating
             
             things
             be
             necessary
             ,
             yet
             the
             truths
             in
             themselves
             are
             equal
             ,
             though
             they
             have
             not
             equal
             evidence
             to
             several
             persons
             .
          
           
             3.
             
             It
             appears
             that
             this
             is
             no
             meer
             
               fictitious
               Idea
            
             from
             the
             uniformity
             of
             it
             in
             all
             persons
             who
             have
             freed
             themselves
             from
             the
             entanglements
             of
             
               corporeal
               phantasms
            
             .
             Those
             we
             call
             
               entia
               rationis
            
             ,
             we
             find
             by
             experienee
             in
             our
             minds
             ,
             that
             they
             are
             formed
             
               ad
               placitum
            
             ;
             we
             may
             imagine
             them
             as
             many
             wayes
             as
             we
             please
             ;
             but
             we
             see
             it
             is
             quite
             otherwise
             in
             this
             Idea
             of
             God
             ;
             for
             in
             those
             attributes
             or
             perfections
             which
             by
             the
             light
             of
             nature
             we
             attribute
             to
             God
             ,
             there
             is
             an
             
               uniform
               consent
            
             in
             all
             those
             who
             have
             devested
             their
             minds
             of
             
               corporeal
               phantasms
            
             in
             their
             conceptions
             of
             God.
             For
             while
             men
             have
             agreed
             that
             the
             object
             of
             their
             Idea
             is
             a
             
               being
               absolutely
               perfect
            
             ,
             there
             hath
             been
             no
             dissent
             in
             the
             perfections
             which
             have
             been
             attributed
             to
             it
             ;
             none
             have
             questioned
             but
             
               infinite
               wisdom
               ,
               goodness
               ,
               and
               power
               ,
               joyned
               with
               necessity
               of
               existence
               ,
            
             have
             been
             all
             implyed
             in
             this
             Idea
             .
             So
             that
             it
             is
             scarce
             p●ssible
             to
             instance
             in
             any
             one
             Idea
             ,
             no
             not
             of
             those
             things
             which
             are
             most
             obvious
             to
             our
             senses
             ,
             wherein
             there
             hath
             been
             so
             great
             an
             uniformity
             of
             mens
             conceptions
             as
             in
             this
             Idea
             of
             God.
             And
             the
             most
             gross
             
               corporeal
               Idea
            
             of
             the
             most
             sensible
             matter
             hath
             been
             more
             lyable
             to
             heats
             and
             disputes
             among
             Philosophers
             ,
             then
             this
             Idea
             of
             a
             
               being
               Infinite
            
             and
             purely
             spiritual
             .
             Which
             strongly
             proves
             my
             present
             proposition
             ,
             that
             this
             Idea
             of
             God
             is
             very
             consonant
             to
             
               natural
               light
            
             ;
             for
             it
             is
             hardly
             conceivable
             that
             there
             should
             be
             so
             universal
             a
             consent
             of
             minds
             in
             this
             Idea
             ,
             were
             it
             not
             a
             natural
             result
             from
             the
             free
             use
             of
             our
             reason
             and
             faculties
             .
             And
             that
             which
             adds
             further
             weight
             t●
             this
             argument
             ,
             is
             ,
             that
             although
             Infinity
             be
             so
             necessarily
             implyed
             in
             this
             Idea
             of
             God
             ,
             yet
             men
             do
             not
             attribute
             all
             kind
             of
             Infinite
             things
             to
             God
             ;
             for
             there
             being
             conceivable
             
               Infinite
               number
               ,
               Infinite
               longitude
            
             ,
             as
             well
             as
             
               infinite
               power
            
             and
             knowledge
             ,
             our
             minds
             readily
             attribute
             the
             latter
             to
             God
             ,
             and
             as
             readily
             abstract
             the
             other
             from
             his
             nature
             ,
             which
             is
             an
             argument
             this
             Idea
             is
             not
             fictitious
             ,
             but
             argues
             reality
             in
             the
             thing
             correspondent
             to
             our
             conception
             of
             it
             .
             So
             much
             may
             suffice
             to
             clear
             the
             first
             proposition
             ,
             
               viz.
               that
               the
               notion
               of
               a
               God
               is
               very
               suitable
               to
               the
            
             
             
               faculties
               of
               mens
               souls
               ,
               and
               to
               that
               light
               of
               nature
               which
               they
               proceed
               by
               in
               forming
               the
               conceptions
               of
               things
               .
            
          
           
             
               Those
               who
               deny
               that
               there
               is
               a
               God
               ,
               do
               assert
               other
               things
            
             
             
               on
               far
               less
               evidence
               of
               reason
               ,
               and
               must
               by
               their
               own
               principles
               deny
               some
               things
               which
               are
               apparently
               true
               .
            
             One
             would
             expect
             that
             such
             persons
             who
             are
             apt
             to
             condemn
             the
             whole
             world
             of
             folly
             in
             believing
             the
             truth
             of
             Religion
             ,
             and
             would
             fain
             be
             admired
             as
             men
             of
             a
             deeper
             reach
             ,
             and
             greater
             wit
             and
             sagacity
             then
             others
             ,
             would
             when
             they
             have
             exploded
             a
             Deity
             ,
             at
             least
             give
             us
             some
             more
             rational
             and
             consistent
             account
             of
             things
             ,
             then
             we
             can
             give
             that
             there
             is
             a
             God.
             But
             on
             the
             contrary
             we
             find
             the
             reasons
             on
             which
             they
             reject
             a
             Deity
             so
             lamentably
             weak
             ,
             and
             so
             easily
             retorted
             upon
             themselves
             ,
             and
             the
             hypotheses
             they
             substitute
             instead
             of
             a
             Deity
             so
             
               precarious
               ,
               obscure
            
             and
             uncertain
             ,
             that
             we
             need
             no
             other
             argument
             to
             evince
             the
             reasonableness
             of
             Religion
             ,
             then
             from
             the
             manifest
             folly
             as
             well
             as
             impiety
             of
             those
             who
             oppose
             it
             .
             Which
             we
             shall
             make
             evident
             by
             these
             two
             things
             .
             1.
             
             
               That
               while
               they
               deny
               a
               Deity
               ,
               they
               assert
               other
               things
               on
               far
               less
               reason
               .
            
             2.
             
             
               That
               by
               those
               principles
               on
               which
               they
               deny
               a
               Deity
               ,
               they
               must
               deny
               some
               things
               which
               are
               apparently
               true
               .
            
          
           
             1.
             
             
               That
               they
               assert
               some
               things
               on
               far
               less
               reason
               then
               we
               do
               that
               there
               is
               a
               God.
            
             For
             if
             there
             be
             not
             an
             
               infinitely
               powerful
               God
            
             who
             produced
             the
             world
             out
             of
             nothing
             ,
             it
             must
             necessarily
             follow
             according
             to
             the
             different
             principles
             of
             the
             Aristotelian
             and
             
               Epicurean
               Atheists
            
             ,
             that
             either
             the
             world
             was
             as
             it
             is
             from
             all
             eternity
             ,
             or
             else
             that
             it
             was
             at
             first
             made
             by
             the
             
               fortuitous
               concourse
            
             of
             Atoms
             .
             Now
             I
             appeal
             to
             the
             reason
             of
             any
             person
             who
             hath
             the
             free
             use
             of
             it
             ,
             Whether
             either
             of
             these
             two
             Hypotheses
             ,
             urged
             with
             the
             same
             or
             greater
             difficulties
             ,
             &c.
             be
             not
             far
             more
             weakly
             proved
             ,
             then
             the
             existence
             of
             a
             Deity
             is
             ,
             or
             the
             production
             of
             the
             world
             by
             him
             .
          
           
             1.
             
             
               They
               run
               themselves
               into
               the
               same
               difficulties
            
             which
             they
             would
             avoid
             in
             the
             belief
             of
             a
             Deity
             ;
             and
             nothing
             can
             be
             a
             greater
             evidence
             of
             an
             intangled
             mind
             then
             this
             is
             :
             To
             deny
             a
             thing
             because
             of
             some
             difficulty
             in
             it
             ,
             and
             instead
             of
             it
             to
             assert
             another
             thing
             which
             is
             chargeable
             with
             the
             very
             same
             difficulty
             in
             a
             higher
             degree
             .
             Thus
             when
             they
             reject
             a
             Deity
             ,
             
             because
             they
             cannot
             understand
             what
             infinity
             means
             ;
             both
             these
             Hypotheses
             are
             lyable
             to
             the
             same
             intricacy
             in
             apprehending
             the
             nature
             of
             something
             Infinite
             .
             For
             according
             to
             the
             Epicureans
             ,
             there
             must
             be
             an
             
               Infinite
               space
            
             ,
             and
             what
             greater
             ease
             to
             the
             mind
             is
             there
             in
             conceiving
             an
             Idea
             of
             that
             then
             of
             an
             
               Infinite
               Being
            
             .
             And
             if
             the
             world
             be
             eternal
             ,
             there
             must
             have
             been
             past
             an
             
               Infinite
               succession
            
             of
             ages
             ,
             and
             is
             not
             the
             understanding
             as
             easily
             lost
             in
             this
             ,
             as
             in
             an
             
               eternal
               Being
            
             which
             created
             the
             world
             ?
             For
             if
             the
             course
             of
             Generations
             in
             the
             world
             had
             no
             beginning
             at
             all
             ,
             (
             which
             necessarily
             follows
             upon
             the
             eternity
             of
             the
             world
             )
             then
             an
             
               infinite
               number
            
             of
             successions
             are
             already
             past
             ,
             and
             if
             past
             then
             at
             an
             end
             ,
             and
             so
             we
             find
             an
             Infinite
             which
             hath
             had
             an
             end
             ,
             which
             is
             a
             consequence
             becoming
             one
             who
             avoids
             the
             belief
             of
             a
             Deity
             ,
             because
             Infinity
             is
             an
             unconceivable
             thing
             .
             Besides
             if
             the
             number
             of
             Generations
             hath
             been
             Infinite
             ,
             these
             two
             consequences
             will
             unavoidably
             follow
             ,
             which
             the
             reason
             of
             any
             one
             but
             an
             Atheist
             would
             startle
             at
             ,
             that
             one
             Infinite
             may
             be
             greater
             then
             another
             ,
             and
             that
             the
             part
             is
             equal
             to
             the
             whole
             .
             For
             let
             him
             fix
             where
             he
             please
             in
             the
             course
             of
             Generations
             ,
             I
             demand
             whether
             in
             the
             Great-grand-fathers
             time
             the
             succession
             of
             Generations
             was
             finite
             or
             Infinite
             ;
             if
             finite
             ,
             then
             it
             had
             a
             beginning
             ;
             and
             so
             the
             world
             not
             eternal
             ;
             if
             infinite
             ,
             then
             I
             ask
             ,
             Whether
             there
             were
             not
             a
             longer
             succession
             of
             Generations
             in
             the
             time
             of
             his
             
               great
               grand-children
            
             ,
             and
             so
             there
             must
             be
             a
             number
             greater
             then
             that
             which
             was
             infinite
             ;
             for
             the
             former
             succession
             was
             infinite
             ,
             and
             this
             hath
             more
             Generations
             in
             it
             then
             that
             had
             ;
             but
             if
             it
             be
             said
             that
             they
             were
             equal
             ,
             because
             both
             infinite
             ,
             then
             the
             succession
             of
             Generations
             to
             the
             Grand-father
             ,
             being
             but
             a
             part
             of
             that
             which
             extends
             to
             his
             grand-children
             and
             posterity
             ,
             the
             part
             is
             equal
             to
             the
             whole
             .
             And
             is
             not
             now
             the
             notion
             of
             an
             
               Infinite
               Being
            
             enough
             to
             stumble
             an
             Atheists
             reason
             ,
             when
             it
             can
             so
             nimbly
             leap
             over
             so
             apparent
             contradictions
             ?
             I
             insist
             not
             on
             this
             as
             an
             evident
             demonstration
             to
             prove
             a
             Deity
             ,
             which
             possibly
             it
             may
             not
             amount
             to
             ,
             because
             it
             may
             only
             demonstrate
             the
             impossibility
             of
             our
             
               understandings
               comprehending
            
             the
             nature
             of
             Infinity
             .
             But
             however
             it
             doth
             most
             evidently
             demonstrate
             the
             folly
             and
             unreasonableness
             of
             the
             Atheist
             who
             
             rejects
             the
             Being
             of
             God
             on
             the
             account
             of
             his
             Infinity
             ,
             when
             his
             understanding
             is
             more
             lost
             in
             apprehending
             an
             
               infinite
               succession
            
             of
             Generations
             which
             follows
             from
             his
             supposition
             of
             the
             eternity
             of
             the
             world
             .
             If
             then
             it
             be
             impossible
             ,
             as
             it
             is
             ,
             upon
             any
             principles
             whatsoever
             ,
             to
             avoid
             the
             conception
             of
             somewhat
             infinite
             and
             eternal
             ,
             either
             matter
             or
             space
             ,
             or
             some
             Being
             ,
             let
             any
             one
             appeal
             to
             his
             own
             reason
             whether
             it
             be
             not
             more
             agreeable
             to
             that
             ,
             to
             attribute
             these
             perfections
             to
             such
             a
             Being
             to
             whose
             Idea
             they
             necessarily
             belong
             ,
             then
             to
             attribute
             them
             to
             this
             world
             in
             whose
             conception
             they
             are
             not
             at
             all
             implyed
             ;
             but
             on
             the
             contrary
             they
             do
             far
             more
             puzzle
             our
             understandings
             then
             when
             we
             conceive
             them
             to
             be
             in
             God.
             If
             somewhat
             must
             have
             a
             continued
             duration
             ,
             and
             be
             of
             an
             
               unbounded
               nature
            
             ,
             how
             much
             more
             rational
             is
             it
             to
             conceive
             
               wisdom
               ,
               power
            
             ,
             and
             goodness
             to
             be
             conjoyned
             with
             eternity
             and
             infinity
             ,
             then
             to
             bestow
             these
             attributes
             upon
             an
             empty
             space
             ,
             or
             upon
             dull
             and
             unactive
             matter
             ?
             It
             cannot
             be
             reason
             then
             ,
             but
             some
             more
             base
             and
             unworthy
             principle
             which
             makes
             the
             Atheist
             question
             the
             Being
             of
             God
             ,
             because
             his
             perfections
             are
             unconceivable
             ,
             when
             according
             to
             his
             own
             principles
             the
             most
             puzzling
             attributes
             of
             God
             return
             upon
             him
             with
             more
             force
             and
             violence
             ,
             and
             that
             in
             a
             more
             inexplieable
             manner
             .
          
           
             As
             the
             Atheist
             must
             admit
             those
             things
             himself
             which
             he
             rejects
             the
             Being
             of
             God
             for
             ,
             so
             he
             admits
             them
             upon
             far
             
             
               weaker
               grounds
            
             then
             we
             do
             attribute
             them
             to
             God.
             If
             any
             thing
             may
             be
             made
             evident
             to
             mans
             natural
             reason
             concerning
             the
             existence
             of
             a
             Being
             so
             infinite
             as
             God
             is
             ,
             we
             doubt
             not
             but
             to
             make
             it
             appear
             that
             we
             have
             great
             assurance
             of
             the
             Being
             of
             God
             ;
             but
             how
             far
             must
             the
             
               Atheist
               go
            
             ,
             how
             heartily
             must
             he
             begg
             before
             his
             Hypothesis
             either
             of
             the
             
               fortuitous
               concourse
            
             of
             Atoms
             ,
             or
             eternity
             of
             the
             world
             will
             be
             granted
             to
             him
             .
             For
             if
             we
             stay
             till
             he
             proves
             either
             of
             these
             by
             evident
             and
             
               demonstrative
               reasons
            
             ,
             the
             world
             may
             have
             an
             end
             before
             he
             proves
             his
             Atoms
             could
             give
             it
             a
             beginning
             ;
             and
             we
             may
             find
             it
             
               eternal
               ,
               à
               parte
               post
            
             ,
             before
             he
             can
             prove
             it
             was
             so
             
               á
               parte
               ante
            
             .
             For
             the
             proof
             of
             a
             Deity
             ,
             we
             appeal
             to
             his
             own
             
               faculties
               ,
               reason
            
             and
             conscience
             ;
             we
             make
             use
             of
             arguments
             before
             his
             eyes
             :
             we
             bring
             the
             
               universal
               sense
            
             of
             mankind
             
             along
             with
             us
             :
             But
             for
             his
             principles
             ,
             we
             must
             wholly
             alter
             the
             present
             stage
             of
             the
             world
             ,
             and
             crumble
             the
             whole
             Universe
             into
             
               little
               particles
            
             ;
             we
             must
             grind
             the
             Sun
             to
             powder
             ,
             and
             by
             a
             new
             way
             of
             interrment
             turn
             the
             
               earth
               into
               dust
               and
               ashes
            
             ,
             before
             we
             can
             so
             much
             as
             imagine
             how
             the
             world
             could
             be
             framed
             .
             And
             when
             we
             have
             thus
             far
             begged
             leave
             to
             imagine
             things
             to
             be
             what
             they
             never
             were
             ,
             we
             must
             then
             stand
             by
             in
             some
             
               infinite
               space
            
             to
             behold
             the
             friskings
             and
             dancings
             about
             of
             these
             little
             particles
             of
             matter
             ,
             till
             by
             their
             frequent
             rancounters
             and
             justlings
             one
             upon
             another
             ,
             they
             at
             last
             link
             themselves
             together
             ,
             and
             run
             so
             long
             in
             a
             round
             till
             they
             make
             whirl-pools
             enough
             for
             
               Sun
               ,
               Moon
            
             ,
             and
             Stars
             ,
             and
             all
             the
             bodies
             of
             the
             Universe
             to
             emerge
             out
             of
             .
             But
             what
             was
             it
             which
             at
             first
             set
             these
             little
             particles
             of
             matter
             in
             motion
             ?
             Whence
             came
             so
             great
             variety
             in
             them
             to
             produce
             such
             
               wonderful
               diversities
            
             in
             bodies
             as
             there
             are
             in
             the
             world
             ?
             How
             came
             these
             
               casual
               motions
            
             to
             hit
             so
             luckily
             into
             such
             admirable
             contrivances
             as
             are
             in
             the
             Universe
             ?
             When
             once
             I
             see
             a
             thousand
             blind
             men
             run
             the
             point
             of
             a
             sword
             in
             at
             a
             key-hole
             without
             one
             missing
             ;
             when
             I
             find
             them
             all
             frisking
             together
             in
             a
             
               spacious
               field
            
             ,
             and
             exactly
             meeting
             all
             at
             last
             in
             the
             very
             middle
             of
             it
             ;
             when
             I
             once
             find
             as
             Tully
             speaks
             ,
             the
             Annals
             of
             Ennius
             fairly
             written
             in
             a
             heap
             of
             sand
             ,
             and
             as
             
               Keplers
               wife
            
             told
             him
             ,
             a
             
               room
               full
            
             of
             herbs
             moving
             up
             and
             down
             ,
             fall
             down
             into
             the
             exact
             order
             of
             sallets
             ,
             I
             may
             then
             think
             the
             
               Atomical
               Hypothesis
               probable
            
             ,
             and
             not
             before
             .
             But
             what
             evidence
             of
             reason
             ,
             or
             demonstration
             have
             we
             that
             the
             great
             bodies
             of
             the
             world
             did
             result
             from
             such
             a
             motion
             of
             these
             small
             particles
             ?
             It
             is
             possible
             to
             be
             so
             ,
             saith
             Epicurus
             ;
             what
             if
             we
             grant
             it
             possible
             ?
             can
             no
             things
             in
             the
             world
             be
             ,
             which
             it
             is
             possible
             might
             have
             been
             otherwise
             ?
             What
             else
             thinks
             Epicurus
             of
             the
             Generations
             of
             things
             now
             ?
             they
             are
             such
             certainly
             as
             the
             world
             now
             is
             ,
             and
             yet
             he
             believes
             it
             was
             once
             otherwise
             :
             Must
             therefore
             a
             bare
             possibility
             of
             the
             contrary
             make
             us
             deny
             our
             
               reason
               ,
               silence
               conscience
               ,
               contradict
            
             the
             
               universal
               sense
            
             of
             mankind
             by
             excluding
             a
             Deity
             out
             of
             the
             world
             ?
             But
             whence
             doth
             it
             appear
             possible
             ?
             Did
             we
             ever
             find
             any
             thing
             of
             the
             same
             nature
             with
             the
             world
             produced
             in
             such
             a
             manner
             by
             such
             a
             concourse
             
             of
             Atoms
             ?
             Or
             is
             it
             because
             we
             find
             in
             
               natural
               beings
            
             ,
             how
             much
             these
             particles
             of
             matter
             serve
             to
             solve
             the
             Phoenomena
             of
             nature
             ?
             But
             doth
             it
             at
             all
             follow
             ,
             because
             now
             under
             
               Divine
               providence
            
             which
             wisely
             orders
             the
             world
             ,
             and
             things
             in
             it
             ,
             that
             these
             particles
             with
             their
             several
             affections
             and
             motion
             ,
             may
             give
             us
             a
             tolerable
             account
             of
             many
             appearances
             as
             to
             bodies
             ,
             that
             therefore
             the
             Universe
             had
             its
             original
             meerly
             by
             a
             concretion
             of
             these
             without
             any
             
               Divine
               hand
            
             to
             order
             and
             direct
             their
             motion
             ?
             But
             of
             this
             more
             ,
             when
             we
             come
             to
             the
             creation
             of
             the
             world
             ;
             our
             design
             now
             is
             only
             to
             compare
             the
             notion
             of
             a
             Deity
             ,
             and
             of
             the
             
               Atheists
               Hypothesis
            
             in
             point
             of
             perspicuity
             and
             evidence
             of
             reason
             :
             of
             which
             let
             any
             one
             who
             hath
             reason
             judge
             .
             Thus
             we
             see
             how
             the
             Atheist
             in
             denying
             a
             Deity
             ,
             must
             assert
             something
             else
             instead
             of
             it
             ,
             which
             is
             pressed
             with
             the
             same
             ,
             if
             not
             greater
             difficulties
             ,
             and
             proved
             by
             far
             less
             reason
             .
          
           
             
               The
               Atheist
               by
               the
               same
               principles
               on
               which
               he
               denyes
               a
               God
               ,
            
             
             
               must
               deny
               some
               things
               which
               are
               apparently
               true
               .
            
             Which
             will
             be
             evident
             by
             our
             running
             over
             the
             most
             plausible
             pretences
             which
             he
             insists
             upon
             .
          
           
             1.
             
             Because
             the
             Being
             of
             God
             cannot
             be
             demonstrated
             .
             But
             how
             doth
             the
             Atheist
             mean
             it
             ?
             is
             it
             
               because
               God
               cannot
               be
               demonstrated
               to
               sense
               ,
               that
               we
               cannot
               digito
               monstrari
               &
               dieier
               hic
               est
               ,
               point
               at
               him
               with
               our
               fingers
               ?
            
             It
             is
             a
             sign
             there
             is
             little
             of
             reason
             left
             ,
             where
             sense
             is
             made
             the
             only
             Umpire
             of
             all
             kinds
             of
             Beings
             .
             Must
             all
             
               Intellectual
               Beings
            
             be
             proscribed
             out
             of
             the
             order
             of
             Nature
             ,
             because
             they
             cannot
             pass
             the
             scrutiny
             of
             sense
             ?
             And
             by
             the
             same
             reason
             all
             colours
             shall
             be
             dashed
             out
             because
             they
             cannot
             be
             heard
             ;
             all
             
               noises
               silenced
            
             because
             they
             cannot
             be
             seen
             ;
             for
             why
             may
             not
             one
             sense
             be
             set
             to
             judge
             of
             all
             objects
             of
             sense
             with
             far
             more
             reason
             ,
             then
             sense
             its
             self
             be
             set
             as
             judge
             over
             
               intellectual
               Beings
            
             ?
             But
             yet
             it
             is
             wisely
             done
             of
             the
             Atheist
             to
             make
             sense
             his
             judge
             ;
             for
             if
             we
             once
             appeal
             to
             this
             ,
             he
             knows
             our
             cause
             is
             lost
             ;
             for
             as
             he
             said
             of
             a
             Physician
             when
             one
             asked
             him
             ,
             whether
             he
             had
             any
             experience
             of
             him
             ,
             no
             said
             he
             ,
             
               Si
               periculum
               fecissem
               ,
               non
               viverem
               ;
               If
               I
               had
               tryed
               him
               ,
               I
               had
               been
               dead
               ere
               now
            
             ;
             so
             here
             ,
             If
             God
             were
             to
             be
             tryed
             by
             the
             judgement
             of
             sense
             ,
             he
             must
             cease
             to
             be
             God
             ;
             for
             how
             can
             an
             infinite
             and
             
             
               spiritual
               Being
            
             be
             discerned
             by
             the
             judgement
             of
             sense
             ,
             and
             if
             he
             be
             not
             an
             infinite
             and
             
               spiritual
               Being
            
             ,
             he
             is
             not
             God.
             But
             it
             may
             be
             the
             Atheists
             meaning
             is
             not
             so
             gross
             ,
             but
             he
             intends
             such
             a
             
               demonstration
               to
               reason
               as
               that
               two
               and
               two
               make
               four
               ,
               or
               that
               the
               whole
               is
               greater
               then
               the
               parts
            
             ;
             with
             such
             a
             demonstration
             he
             would
             sit
             down
             contented
             .
             But
             will
             no
             less
             then
             this
             serve
             him
             ?
             what
             becomes
             then
             of
             the
             worlds
             being
             made
             by
             a
             
               sortuitous
               concourse
            
             of
             Atoms
             ?
             is
             this
             as
             evident
             ,
             as
             that
             two
             and
             two
             make
             four
             ?
             And
             will
             the
             
               Philosophical
               Atheist
            
             really
             believe
             nothing
             in
             nature
             ,
             but
             what
             is
             as
             evident
             to
             him
             in
             
               material
               Beings
            
             ,
             as
             
               that
               the
               whole
               is
               greater
               then
               the
               parts
               ?
            
             By
             any
             means
             let
             Atheists
             then
             write
             Philosophy
             ,
             that
             at
             last
             the
             clocks
             in
             London
             may
             strike
             together
             and
             the
             Philosophers
             agree
             ;
             for
             I
             suppose
             none
             of
             them
             question
             that
             .
             But
             yet
             it
             is
             possible
             the
             Atheist
             may
             in
             a
             good
             humour
             abate
             some
             thing
             of
             this
             ,
             and
             mean
             by
             
               demonstration
               such
               a
               proof
               as
               takes
               away
               all
               difficulties
               .
            
             If
             he
             means
             as
             to
             the
             ground
             of
             assent
             ,
             we
             undertake
             it
             ;
             if
             as
             to
             the
             
               object
               ap●rehended
            
             ,
             we
             reject
             it
             as
             unreasonable
             ,
             because
             it
             is
             impossible
             a
             
               Being
               infinite
            
             should
             be
             comprehended
             by
             us
             ;
             for
             if
             it
             could
             ,
             it
             were
             no
             longer
             infinite
             .
             But
             let
             us
             try
             this
             principle
             by
             other
             things
             ,
             and
             how
             evident
             is
             it
             ,
             that
             on
             this
             account
             some
             things
             must
             be
             denyed
             which
             himself
             will
             confess
             to
             be
             true
             ?
             for
             instance
             ,
             that
             
               osprobrium
               Philosophorum
            
             ,
             the
             divisibility
             of
             quantity
             ,
             or
             
               extended
               matter
            
             into
             finite
             and
             infinite
             parts
             ;
             let
             him
             take
             which
             side
             he
             please
             ,
             and
             see
             whether
             by
             the
             force
             of
             the
             arguments
             on
             either
             side
             ,
             if
             he
             hold
             to
             this
             principle
             ,
             he
             must
             not
             be
             forced
             to
             deny
             that
             there
             is
             any
             such
             thing
             as
             matter
             in
             the
             world
             :
             and
             then
             we
             may
             well
             have
             an
             
               infinite
               empty
               space
            
             ,
             when
             by
             the
             force
             of
             this
             one
             Principle
             ,
             both
             God
             and
             matter
             are
             banished
             quite
             out
             of
             the
             world
             .
             But
             if
             the
             Atheist
             will
             but
             come
             one
             step
             lower
             ,
             and
             by
             his
             demonstration
             intend
             nothing
             else
             but
             such
             a
             
               sufficient
               proof
            
             of
             it
             ,
             as
             the
             nature
             of
             the
             thing
             is
             capable
             of
             ,
             he
             will
             not
             only
             speak
             most
             consonantly
             to
             reason
             ,
             but
             may
             be
             in
             some
             hopes
             of
             gaining
             satisfaction
             .
             For
             it
             is
             most
             evident
             ,
             that
             all
             things
             are
             not
             capable
             of
             the
             like
             way
             of
             proof
             ,
             and
             that
             in
             some
             cases
             the
             possibility
             of
             the
             contrary
             must
             be
             no
             hindrance
             to
             an
             
               undoubted
               assent
            
             .
             What
             these
             proofs
             are
             ,
             will
             
             appear
             afterwards
             .
             I
             come
             to
             the
             next
             ground
             of
             the
             Atheists
             opinion
             ,
             which
             is
             ,
          
           
             2.
             
             
               The
               weakness
               of
               some
               arguments
               brought
               to
               prove
               a
               Deity
               .
            
             But
             let
             us
             grant
             that
             some
             arguments
             will
             not
             do
             it
             ,
             doth
             it
             therefore
             follow
             that
             none
             can
             do
             it
             ?
             What
             if
             some
             have
             proved
             the
             Sun
             to
             be
             the
             center
             of
             the
             world
             ,
             and
             the
             motion
             of
             the
             earth
             ,
             by
             very
             
               weak
               arguments
            
             ,
             will
             the
             Atheist
             therefore
             question
             it
             ?
             what
             if
             Epicurus
             hath
             proved
             his
             
               Atomical
               hypothesis
            
             by
             some
             silly
             Sophismes
             ,
             will
             the
             Atheist
             therefore
             rather
             believe
             the
             creation
             of
             the
             world
             then
             it
             ?
             What
             if
             the
             Atheist
             may
             make
             himself
             sport
             at
             some
             stories
             of
             apparitions
             insisted
             on
             to
             prove
             a
             D●ity
             ,
             doth
             it
             therefore
             follow
             there
             is
             no
             God
             ,
             because
             some
             persons
             have
             been
             over-credulous
             ?
             What
             if
             some
             having
             more
             zeal
             then
             knowledge
             may
             attribute
             such
             things
             to
             
               Gods
               immediate
               hand
            
             ,
             which
             may
             be
             produced
             by
             natural
             causes
             ,
             doth
             it
             thence
             follow
             that
             God
             hath
             no
             hand
             in
             governing
             the
             world
             at
             all
             ?
             What
             if
             fears
             ,
             and
             hopes
             ,
             and
             perswasi●ns
             ,
             may
             depend
             much
             on
             principles
             of
             education
             ,
             must
             conscience
             then
             be
             resolved
             wholly
             into
             these
             ?
             What
             if
             some
             
               devont
               melancholist
            
             may
             embrace
             the
             issues
             of
             his
             own
             imagination
             for
             the
             impressions
             of
             the
             
               Divine
               Spirit
            
             ,
             doth
             it
             therefore
             follow
             ,
             that
             religion
             is
             nothing
             but
             strength
             of
             fancy
             improved
             by
             principles
             of
             education
             ?
             what
             if
             some
             of
             the
             numerous
             proofs
             of
             a
             Deity
             were
             cut
             off
             ,
             and
             only
             those
             made
             use
             of
             ,
             which
             are
             of
             greatest
             force
             ,
             would
             the
             truth
             suffer
             at
             all
             by
             that
             ?
             I
             grant
             advantage
             is
             often
             taken
             against
             a
             thing
             more
             by
             one
             weak
             argument
             brought
             for
             it
             ,
             then
             for
             it
             by
             the
             
               strongest
               proofs
            
             :
             but
             I
             say
             it
             is
             unreasonable
             it
             should
             be
             so
             ;
             and
             were
             men
             rational
             and
             ingenuous
             it
             would
             not
             be
             so
             .
             Many
             times
             arguments
             may
             be
             good
             in
             their
             order
             ,
             but
             they
             are
             misplaced
             ;
             some
             may
             prove
             the
             
               thing
               rational
            
             ,
             which
             may
             not
             prove
             it
             true
             ;
             some
             may
             shew
             the
             absurdity
             of
             the
             adversaries
             rejecting
             the
             thing
             ,
             which
             may
             be
             not
             sufficient
             to
             prove
             it
             ;
             now
             when
             men
             number
             and
             not
             weigh
             their
             arguments
             ,
             but
             give
             them
             in
             the
             lump
             to
             the
             main
             question
             ,
             without
             fitting
             them
             to
             their
             several
             places
             ,
             they
             do
             more
             disservice
             to
             the
             main
             of
             the
             battel
             by
             the
             disorder
             of
             their
             forces
             ,
             then
             they
             can
             advantage
             it
             by
             the
             number
             of
             them
             .
          
           
           
             3.
             
             Another
             great
             pretence
             the
             Atheist
             hath
             ,
             is
             ,
             that
             religion
             is
             only
             an
             invention
             of
             Politicians
             ,
             which
             they
             
               aw
               people
            
             with
             as
             they
             please
             ,
             and
             therefore
             tell
             them
             of
             a
             God
             and
             another
             world
             ,
             as
             
               Mothers
               send
               young
               children
               to
               school
               to
               keep
               them
               in
               better
               order
               ,
            
             that
             they
             may
             govern
             them
             with
             the
             greater
             ease
             .
             To
             this
             I
             answer
             ,
             1.
             
             Religion
             I
             grant
             hath
             a
             great
             influence
             upon
             the
             well-governing
             the
             world
             ,
             nay
             so
             great
             ,
             that
             were
             the
             Atheists
             opinion
             true
             ,
             and
             the
             world
             perswaded
             of
             it
             ,
             it
             were
             impossible
             the
             world
             could
             be
             well
             governed
             .
             For
             the
             Government
             of
             the
             world
             in
             
               civil
               societies
            
             ,
             depends
             not
             so
             much
             on
             force
             ,
             as
             the
             sacred
             bonds
             of
             duty
             and
             allegiance
             ,
             which
             hold
             a
             Nation
             that
             owns
             religion
             as
             true
             ,
             in
             far
             surer
             obligations
             to
             endeavour
             the
             peace
             and
             welfare
             of
             a
             Nation
             then
             ever
             violence
             can
             do
             .
             For
             in
             this
             case
             only
             an
             opportunity
             is
             watched
             for
             to
             shake
             off
             that
             which
             they
             account
             a
             yoke
             upon
             their
             necks
             ;
             whereas
             when
             mens
             minds
             are
             possessed
             with
             a
             sense
             of
             duty
             and
             obligation
             to
             obedience
             out
             of
             conscience
             ,
             the
             rains
             may
             be
             held
             with
             greater
             ease
             ;
             and
             yet
             the
             people
             be
             better
             managed
             by
             them
             ,
             then
             by
             such
             as
             only
             gall
             and
             inrage
             them
             .
             So
             that
             I
             grant
             
               true
               religion
            
             to
             be
             the
             most
             serviceable
             principle
             for
             the
             governing
             of
             civil
             societies
             ;
             but
             withal
             I
             say
             ,
             2.
             
             It
             were
             
               impossible
               religion
            
             should
             be
             so
             much
             made
             use
             of
             for
             the
             governing
             of
             people
             ,
             were
             there
             not
             a
             real
             propensity
             and
             inclination
             to
             
               religion
               imprinted
            
             on
             the
             minds
             of
             men
             .
             For
             as
             ,
             did
             not
             men
             
               love
               themselves
            
             and
             their
             children
             ,
             their
             estates
             and
             interests
             ,
             it
             were
             impossible
             to
             keep
             them
             in
             obedience
             to
             Laws
             ;
             but
             doth
             it
             follow
             ,
             because
             Magistrates
             perswade
             people
             to
             obedience
             by
             suiting
             Laws
             to
             the
             general
             interest
             of
             men
             ,
             that
             therefore
             the
             Magistrates
             first
             made
             them
             
               love
               themselves
            
             and
             their
             own
             concerns
             ?
             So
             it
             is
             in
             religion
             ,
             the
             Magistrate
             may
             make
             use
             of
             this
             propensity
             to
             religion
             in
             men
             for
             
               civil
               ends
            
             ,
             but
             his
             making
             use
             of
             it
             doth
             suppose
             it
             and
             not
             instill
             it
             .
             For
             were
             religion
             nothing
             else
             in
             the
             world
             but
             a
             design
             only
             of
             Politicians
             ,
             it
             would
             be
             impossible
             to
             keep
             that
             design
             from
             being
             discovered
             at
             one
             time
             or
             other
             ,
             and
             when
             once
             it
             came
             to
             be
             known
             ,
             it
             would
             hurry
             the
             whole
             world
             into
             confusion
             ;
             and
             the
             people
             would
             make
             no
             scruple
             of
             all
             oaths
             and
             obligations
             ,
             but
             every
             one
             would
             seek
             to
             do
             
             others
             what
             mischief
             he
             could
             if
             he
             had
             opportunity
             ,
             and
             obey
             no
             further
             then
             fear
             and
             force
             constrained
             him
             .
             Therefore
             no
             principle
             can
             be
             so
             dangerous
             to
             a
             state
             as
             Atheism
             ,
             nor
             any
             thing
             more
             promote
             its
             peace
             then
             true
             religion
             ;
             and
             the
             more
             men
             are
             perswaded
             of
             the
             truth
             of
             religion
             ,
             they
             will
             be
             the
             better
             subjects
             ,
             and
             the
             more
             useful
             in
             civil
             societies
             .
             As
             well
             then
             may
             an
             Atheist
             say
             there
             is
             no
             such
             thing
             as
             
               good
               nature
            
             in
             the
             world
             because
             that
             is
             apt
             to
             be
             abused
             ,
             nor
             any
             such
             thing
             as
             love
             because
             that
             may
             be
             cheated
             ,
             as
             that
             religion
             is
             nothing
             but
             a
             design
             ,
             because
             men
             may
             make
             it
             stalke
             to
             their
             private
             ends
             .
             Thus
             we
             see
             how
             the
             
               Atheist
               by
               the
               force
               of
               those
               principles
               on
               which
               he
               denyes
               a
               God
               ,
               must
               be
               forced
               to
               deny
               other
               things
               ,
               which
               yet
               by
               his
               own
               confession
               are
               apparently
               true
               .
            
          
           
             So
             I
             come
             to
             the
             third
             Proposition
             ,
             which
             is
             ,
             
               That
               we
               have
            
             
             
               as
               certain
               evidence
               that
               there
               is
               a
               God
               ,
               as
               we
               can
               have
               considering
               his
               nature
               .
            
             When
             we
             demand
             the
             proof
             of
             a
             thing
             ,
             our
             first
             eye
             must
             be
             to
             the
             nature
             of
             the
             thing
             which
             we
             desire
             may
             be
             proved
             ;
             For
             things
             equally
             true
             ,
             are
             not
             capable
             of
             
               equal
               evidence
            
             ,
             nor
             have
             like
             manners
             of
             probation
             .
             There
             is
             no
             demonstration
             in
             Euclide
             will
             serve
             to
             prove
             that
             there
             are
             such
             places
             as
             the
             Indies
             :
             we
             cannot
             prove
             the
             earth
             is
             round
             by
             the
             judgement
             of
             sense
             ;
             nor
             that
             the
             soul
             is
             immortal
             by
             
               corporeal
               phantasmes
            
             .
             Every
             distinct
             kind
             of
             Being
             hath
             its
             peculiar
             way
             of
             probation
             ;
             and
             therefore
             it
             ought
             not
             to
             be
             at
             all
             wondered
             at
             ,
             if
             the
             Supreme
             and
             
               infinite
               Being
            
             have
             his
             peculiar
             way
             of
             demonstrating
             himself
             to
             the
             minds
             of
             men
             .
             If
             then
             we
             have
             as
             evident
             proofs
             of
             the
             existence
             of
             God
             ,
             as
             we
             can
             have
             considering
             the
             infinity
             of
             his
             nature
             ,
             it
             is
             all
             which
             in
             reason
             we
             can
             desire
             ;
             and
             of
             that
             kind
             of
             proofs
             we
             have
             these
             following
             ,
             For
             ,
             1.
             
             
               If
               God
               hath
               stamped
               an
               universal
               character
               of
               himself
               upon
               the
               minds
               of
               men
               .
            
             2.
             
             
               If
               the
               things
               in
               the
               world
               are
               the
               manifest
               effects
               of
               infinite
               wisdome
               ,
               goodness
               and
               power
               .
            
             3.
             
             
               If
               there
               be
               such
               things
               in
               the
               world
               which
               are
               unaccountable
               without
               a
               Deity
            
             ;
             then
             we
             may
             with
             safety
             and
             assurance
             conclude
             
               that
               there
               is
               a
               God.
            
             
          
           
             1.
             
             
               That
               God
               hath
               imprinted
               an
               universal
               character
               of
               himself
               on
               the
               minds
               of
               men
            
             ;
             and
             that
             may
             be
             known
             by
             two
             
             things
             .
             1.
             
             
               If
               it
               be
               such
               as
               bears
               the
               same
               importance
               among
               all
               persons
               .
            
             2.
             
             
               If
               it
               be
               such
               as
               cannot
               be
               mistaken
               for
               the
               character
               of
               any
               thing
               else
               .
            
          
           
             1.
             
             I
             begin
             with
             the
             first
             ,
             whereby
             I
             shall
             prove
             this
             character
             to
             be
             universal
             ,
             because
             the
             whole
             world
             hath
             consented
             in
             it
             .
             This
             argument
             we
             may
             rely
             on
             with
             the
             greater
             security
             ,
             because
             it
             was
             the
             only
             argument
             which
             retained
             the
             Deity
             in
             the
             ancient
             School
             of
             Epicurus
             ;
             which
             could
             he
             have
             thought
             of
             as
             easie
             way
             of
             evading
             it
             ,
             as
             he
             thought
             he
             had
             found
             out
             as
             to
             the
             Origine
             of
             the
             universe
             ,
             he
             was
             no
             such
             great
             friend
             to
             the
             very
             name
             of
             a
             God
             ,
             as
             to
             have
             retained
             it
             as
             an
             Anticipation
             or
             Prolepsis
             of
             
               humane
               nature
            
             .
             And
             this
             argument
             from
             the
             universal
             consent
             of
             the
             world
             ,
             was
             that
             which
             bore
             the
             greatest
             sway
             among
             the
             Philosophers
             ,
             who
             went
             by
             nothing
             but
             dictates
             of
             
               natural
               light
            
             ,
             which
             they
             could
             not
             so
             clearly
             discover
             in
             any
             things
             ,
             as
             in
             those
             which
             all
             mankind
             did
             unanimously
             consent
             in
             .
             Two
             things
             I
             shall
             make
             out
             this
             by
             .
             1.
             
             
               That
               no
               sufficient
               account
               can
               be
               given
               of
               so
               universal
               a
               consent
               ,
               unless
               it
               be
               supposed
               to
               be
               the
               voyce
               of
               nature
               .
            
             2.
             
             
               That
               the
               dissent
               of
               any
               particular
               persons
               is
               not
               sufficient
               to
               controul
               so
               universal
               an
               agreement
               .
            
          
           
             1.
             
             
               That
               no
               sufficient
               account
               of
               it
               can
               be
               given
               ,
               but
               only
               by
               asserting
               it
               to
               be
               a
               dictate
               of
               nature
               .
            
             In
             so
             strange
             a
             dissent
             as
             there
             hath
             been
             in
             the
             world
             concerning
             most
             of
             those
             things
             which
             relate
             to
             mankinde
             in
             common
             ,
             as
             the
             models
             of
             government
             ,
             the
             Laws
             they
             are
             ruled
             by
             ,
             the
             particular
             rites
             and
             customs
             of
             worship
             ;
             we
             have
             the
             greatest
             reason
             to
             judge
             that
             those
             
               common
               principles
            
             which
             were
             the
             foundations
             on
             which
             all
             these
             several
             different
             customs
             were
             built
             ,
             were
             not
             the
             effect
             of
             any
             positive
             Laws
             ,
             nor
             the
             meer
             force
             of
             principles
             of
             education
             ,
             but
             something
             which
             had
             a
             
               deeper
               root
            
             and
             foundation
             in
             the
             principles
             of
             nature
             its
             self
             .
             A
             common
             and
             
               universal
               effect
            
             must
             flow
             from
             some
             common
             and
             
               universal
               cause
            
             .
             So
             the
             Stoick
             argues
             in
             Tully
             ,
             If
             there
             were
             no
             God
             ,
             
             
               non
               tam
               stabilis
               opinio
               permaneret
               ,
               nec
               confirmaretur
               diuturnitate
               remporis
               ,
               nec
               una
               cum
               seculis
               aetatibusque
               hominum
               inveterare
               potuisset
               .
            
             It
             is
             strange
             to
             think
             that
             mankind
             in
             so
             many
             ages
             of
             the
             world
             should
             not
             grow
             wise
             enough
             to
             rid
             
             its
             self
             of
             so
             troublesom
             an
             opinion
             as
             that
             was
             ,
             of
             the
             Being
             of
             God
             ,
             had
             it
             not
             been
             true
             .
          
           
             We
             see
             in
             all
             the
             alterations
             of
             the
             world
             ,
             other
             vain
             opinions
             have
             been
             detected
             ,
             refuted
             and
             shaken
             off
             ;
             if
             this
             had
             been
             such
             ,
             how
             comes
             it
             to
             remain
             the
             same
             in
             all
             ages
             and
             Nations
             of
             the
             world
             ?
             
               Opinionum
               commenta
               delet
               dies
               ,
               naturae
               judicia
               confirmat
               .
            
             It
             is
             a
             great
             discredit
             to
             Time
             to
             make
             it
             like
             a
             river
             in
             that
             sense
             ,
             that
             it
             bears
             up
             only
             lighter
             things
             ,
             when
             matters
             of
             greatest
             weight
             are
             sunk
             to
             the
             bottom
             and
             past
             recovery
             ;
             This
             may
             pass
             for
             a
             handsom
             allusion
             ,
             as
             to
             the
             opinions
             and
             writings
             of
             particular
             persons
             ,
             but
             cannot
             be
             understood
             of
             such
             things
             which
             are
             founded
             on
             the
             universal
             consent
             of
             the
             world
             ;
             for
             these
             
               common
               notions
            
             of
             humane
             nature
             are
             so
             suited
             to
             the
             temper
             of
             the
             world
             ,
             that
             they
             pass
             down
             the
             strong
             current
             of
             Time
             with
             the
             same
             facility
             that
             a
             well
             built
             ship
             ,
             though
             of
             good
             burden
             ,
             doth
             furrow
             the
             Ocean
             .
             So
             that
             if
             we
             must
             adhere
             to
             the
             Allegory
             ,
             it
             is
             easily
             replyed
             ,
             that
             it
             is
             not
             the
             weight
             of
             things
             which
             makes
             them
             sink
             ,
             but
             the
             unsuitableness
             of
             their
             superficies
             to
             that
             of
             the
             water
             ;
             so
             we
             see
             a
             small
             piece
             of
             wood
             will
             sink
             ,
             when
             a
             stately
             ship
             is
             born
             up
             ;
             so
             such
             things
             which
             have
             not
             that
             agreeableness
             in
             them
             to
             the
             dictates
             of
             nature
             may
             soon
             be
             lost
             ,
             but
             such
             as
             lye
             so
             even
             upon
             the
             superficies
             of
             the
             soul
             ,
             will
             still
             float
             above
             the
             water
             ,
             and
             never
             be
             lost
             in
             the
             swiftest
             current
             of
             Time.
             Thus
             we
             assert
             this
             
               universal
               consent
            
             of
             mankind
             ,
             as
             to
             the
             existence
             of
             a
             Deity
             ,
             to
             be
             a
             thing
             so
             consonant
             to
             our
             natural
             reason
             ,
             that
             as
             long
             as
             there
             are
             men
             in
             the
             world
             it
             will
             continue
             .
          
           
             But
             now
             it
             is
             hardly
             conceivable
             ,
             according
             to
             the
             Principles
             of
             Epicurus
             ,
             how
             mankind
             should
             universally
             agree
             in
             
             some
             
               common
               sentiments
            
             ;
             much
             less
             how
             it
             should
             have
             such
             an
             anticipation
             as
             himself
             grants
             of
             the
             Being
             of
             God.
             For
             if
             the
             soul
             be
             nothing
             else
             but
             some
             more
             active
             and
             
               vigorous
               particles
            
             of
             matter
             (
             as
             
               Diogenes
               Laertius
            
             tells
             us
             ,
             that
             his
             opinion
             was
             that
             the
             soul
             was
             nothing
             else
             but
             a
             Systeme
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               of
               the
               most
               smooth
               and
               round
               atoms
               )
            
             if
             so
             ,
             it
             is
             very
             hard
             apprehending
             how
             any
             such
             things
             as
             anticipations
             or
             commctions
             can
             be
             lodged
             in
             
             the
             soul
             ?
             For
             if
             our
             souls
             be
             nothing
             else
             but
             some
             small
             
               sphaericall
               corpuscles
            
             which
             move
             up
             and
             down
             the
             body
             ,
             as
             the
             
               Epicurean
               Philosophy
            
             supposeth
             ,
             then
             all
             our
             knowledge
             and
             perception
             must
             depend
             on
             motion
             ,
             which
             motion
             must
             be
             by
             the
             impression
             of
             
               external
               objects
            
             :
             which
             Lucretius
             acknowledgeth
             and
             contends
             for
             .
             
               
                 Invenies
                 primis
                 à
                 sensibus
                 esse
                 creatam
              
               
                 Notitiam
                 veri
                 .
                 
              
            
             If
             then
             our
             knowledge
             of
             truth
             comes
             in
             by
             our
             senses
             ,
             and
             sensation
             doth
             wholly
             depend
             upon
             the
             impression
             of
             outward
             objects
             ,
             what
             becomes
             of
             all
             
               common
               notions
            
             and
             of
             the
             Prolepsis
             of
             a
             Deity
             ?
             unless
             we
             suppose
             the
             knowledge
             of
             a
             Deity
             came
             in
             by
             sense
             ,
             which
             Epicurus
             himself
             denyes
             when
             he
             attributes
             to
             the
             Deity
             not
             corpus
             ,
             but
             
               quasi
               corpus
            
             ,
             as
             
             Tully
             tells
             us
             ,
             and
             therefore
             he
             is
             not
             a
             proper
             object
             of
             sense
             .
             So
             that
             it
             is
             impossible
             there
             should
             be
             any
             such
             thing
             as
             a
             
               natural
               notion
            
             which
             may
             be
             the
             ground
             of
             
               universal
               consent
            
             among
             men
             ,
             according
             to
             the
             doctrine
             of
             Epicurus
             .
             And
             therefore
             it
             stands
             to
             all
             reason
             in
             the
             world
             ,
             that
             if
             our
             senses
             be
             the
             only
             competent
             Iudges
             of
             truth
             ,
             men
             should
             differ
             about
             nothing
             more
             then
             such
             things
             which
             cannot
             be
             tryed
             by
             the
             judgement
             of
             sense
             ;
             Such
             as
             the
             notion
             of
             a
             God
             is
             ;
             (
             for
             where
             should
             men
             be
             more
             uncertain
             in
             their
             judgements
             ,
             then
             in
             such
             thing
             which
             they
             have
             no
             rule
             at
             all
             to
             go
             by
             in
             the
             judging
             of
             ?
             )
             but
             we
             are
             so
             far
             from
             finding
             it
             so
             ,
             that
             men
             are
             nothing
             so
             much
             agreed
             about
             the
             objects
             of
             sense
             ,
             as
             they
             are
             about
             the
             existence
             of
             a
             Deity
             ;
             and
             therefore
             we
             see
             this
             universal
             consent
             of
             mankind
             concerning
             a
             God
             ,
             cannot
             be
             salved
             by
             the
             principles
             of
             those
             who
             deny
             it
             ;
             according
             to
             which
             no
             account
             at
             all
             can
             be
             given
             of
             any
             such
             things
             as
             universal
             or
             
               common
               notions
            
             .
          
           
             Neither
             can
             this
             universal
             consent
             of
             mankind
             be
             enervated
             
             with
             any
             greater
             probability
             by
             those
             Atheists
             who
             assert
             the
             eternity
             of
             the
             world
             ,
             and
             resolve
             this
             consent
             wholly
             into
             meer
             
               tradition
               ,
               such
               as
               the
               Fables
               of
               Poets
               were
               conveyed
               in
               from
               one
               to
               another
               .
            
             For
             I
             demand
             concerning
             this
             tradition
             ,
             
             Whether
             ever
             it
             had
             any
             beginning
             or
             no
             ?
             If
             it
             had
             no
             beginning
             ,
             it
             could
             be
             no
             tradition
             ;
             for
             that
             must
             run
             up
             to
             some
             persons
             from
             whom
             it
             first
             came
             ;
             again
             ,
             if
             it
             had
             no
             beginning
             ,
             it
             was
             necessary
             that
             it
             should
             alwayes
             be
             ,
             on
             the
             same
             accounts
             on
             which
             they
             make
             the
             world
             eternal
             .
             And
             if
             it
             be
             necessary
             ,
             it
             must
             be
             antecedent
             to
             any
             free
             act
             of
             
               mans
               will
            
             which
             tradition
             supposeth
             ;
             and
             so
             some
             false
             opinion
             would
             be
             found
             to
             be
             as
             necessary
             as
             the
             worlds
             
               being
               eternal
            
             ,
             (
             and
             by
             consequence
             ,
             the
             worlds
             being
             eternal
             may
             be
             a
             necessary
             false
             opinion
             )
             but
             if
             any
             
               false
               opinion
            
             be
             once
             granted
             necessary
             ,
             it
             then
             follows
             that
             our
             faculties
             are
             not
             true
             ,
             and
             that
             nature
             is
             a
             necessary
             cause
             of
             some
             
               notorious
               falsity
            
             ,
             which
             is
             the
             highest
             impeachment
             the
             Atheist
             could
             have
             laid
             upon
             his
             only
             adored
             nature
             ;
             which
             must
             then
             have
             done
             that
             ,
             (
             which
             Aristotle
             was
             ashamed
             to
             think
             ever
             nature
             should
             be
             guilty
             of
             )
             which
             is
             
               something
               in
               vain
            
             ;
             for
             to
             what
             purpose
             should
             man
             have
             
               rational
               faculties
            
             ,
             if
             he
             be
             under
             an
             unavoidable
             necessity
             of
             being
             deceived
             ?
             If
             then
             it
             be
             granted
             that
             this
             tradition
             had
             once
             a
             beginning
             ,
             either
             it
             began
             with
             
               humane
               nature
            
             ,
             or
             
               humane
               nature
            
             did
             exist
             long
             before
             it
             ;
             if
             it
             began
             with
             mankind
             ,
             then
             mankind
             had
             a
             beginning
             ,
             and
             so
             the
             world
             was
             not
             eternal
             ;
             if
             mankind
             did
             exist
             before
             this
             tradition
             ,
             I
             then
             enquire
             in
             what
             time
             ,
             and
             by
             what
             means
             came
             this
             tradition
             first
             to
             be
             embraced
             ,
             if
             it
             doth
             not
             supppse
             the
             existence
             of
             a
             Deity
             ?
             Can
             any
             age
             be
             mentioned
             in
             history
             ,
             wherein
             this
             tradition
             was
             not
             universally
             received
             ?
             and
             which
             is
             most
             to
             our
             purpose
             ,
             the
             further
             we
             go
             back
             in
             history
             ,
             the
             fuller
             the
             world
             was
             of
             Deities
             ,
             if
             we
             believe
             the
             
               Heathen
               histories
            
             ;
             but
             however
             no
             age
             can
             be
             instanced
             in
             ,
             wherein
             this
             tradition
             began
             first
             to
             be
             believed
             in
             the
             world
             ;
             we
             can
             trace
             the
             
               Poetick
               Fables
            
             to
             their
             true
             original
             ,
             by
             the
             testimonies
             of
             those
             who
             believed
             them
             ;
             we
             know
             the
             particular
             Authors
             of
             them
             ,
             and
             what
             course
             they
             took
             in
             divulging
             of
             them
             ;
             we
             find
             great
             diversities
             among
             themselves
             in
             the
             meaning
             of
             them
             ,
             and
             many
             nations
             that
             never
             heard
             of
             them
             .
             But
             all
             things
             are
             quite
             otherwise
             in
             this
             tradition
             ;
             we
             have
             none
             to
             fix
             on
             as
             the
             
               first
               Authors
            
             of
             it
             ;
             if
             the
             world
             were
             eternal
             ,
             and
             the
             belief
             of
             a
             Deity
             fabulous
             ,
             we
             cannot
             understand
             by
             what
             artifice
             a
             fabulous
             
             tradition
             could
             come
             to
             be
             so
             universally
             received
             in
             the
             world
             ,
             that
             no
             Nation
             of
             old
             could
             be
             instanced
             in
             by
             the
             
               inquisitive
               Philosophers
            
             ,
             but
             however
             rude
             and
             barbarous
             it
             was
             ,
             yet
             it
             owned
             a
             Deity
             .
             How
             could
             such
             a
             tradition
             be
             spread
             so
             far
             ,
             but
             either
             by
             force
             or
             fraud
             ?
             it
             could
             not
             be
             by
             force
             ,
             because
             embraced
             by
             an
             unanimous
             consent
             where
             no
             force
             at
             all
             hath
             been
             used
             ,
             and
             hath
             been
             so
             rooted
             in
             the
             very
             natures
             of
             those
             people
             who
             have
             been
             most
             tender
             of
             their
             liberties
             ,
             that
             they
             have
             resented
             no
             indignity
             so
             highly
             ,
             as
             any
             affronts
             they
             conceived
             to
             be
             offered
             to
             their
             gods
             .
             Nay
             ,
             and
             where
             any
             persons
             would
             seem
             to
             quit
             the
             belief
             of
             a
             Deity
             ,
             we
             find
             what
             force
             and
             violence
             they
             have
             used
             to
             their
             own
             reason
             and
             conscience
             to
             bring
             themselves
             to
             Atheisme
             ,
             which
             they
             could
             not
             subdue
             their
             minds
             to
             any
             longer
             then
             the
             will
             could
             command
             the
             understanding
             ,
             which
             when
             it
             gained
             but
             a
             little
             liberty
             to
             examine
             it self
             ,
             or
             view
             the
             world
             ,
             or
             was
             alarumed
             with
             
               thunder
               ,
               earth-quakes
            
             ,
             or
             
               violent
               sickness
            
             ,
             did
             bring
             back
             again
             the
             sense
             of
             a
             Deity
             with
             greater
             force
             and
             power
             then
             they
             had
             endeavoured
             to
             shake
             it
             off
             with
             .
             Now
             had
             this
             tradition
             come
             by
             force
             into
             the
             world
             ,
             there
             would
             have
             been
             a
             secret
             exultation
             of
             mind
             to
             be
             freed
             from
             it
             ,
             as
             we
             see
             nature
             rejoyceth
             to
             shake
             off
             every
             thing
             which
             is
             violent
             ,
             and
             to
             settle
             every
             thing
             according
             to
             its
             due
             order
             .
             It
             is
             only
             fraud
             then
             which
             can
             be
             with
             any
             reason
             imagined
             in
             this
             case
             ;
             and
             how
             unreasonable
             it
             is
             to
             imagine
             it
             here
             ,
             will
             appear
             to
             any
             one
             who
             doth
             consider
             how
             extreamly
             jealous
             the
             world
             is
             of
             being
             imposed
             upon
             by
             the
             subtilty
             of
             such
             who
             are
             thought
             to
             be
             the
             greatest
             Polititians
             .
             For
             the
             very
             opinion
             of
             their
             subtilty
             makes
             men
             apt
             to
             suspect
             a
             design
             in
             every
             thing
             they
             speak
             or
             do
             ,
             so
             that
             nothing
             doth
             more
             generally
             hinder
             the
             entertaining
             of
             any
             motion
             so
             much
             among
             
               vulgar
               people
            
             ,
             as
             that
             it
             comes
             from
             a
             person
             reputed
             very
             politick
             .
             So
             that
             the
             most
             politick
             way
             of
             gaining
             upon
             the
             apprehensions
             of
             the
             vulgar
             ,
             is
             by
             taking
             upon
             one
             the
             greatest
             appearance
             of
             simplicity
             and
             integrity
             ;
             and
             this
             now
             could
             not
             be
             done
             by
             such
             Polititians
             which
             we
             now
             speak
             of
             ,
             but
             by
             accommodating
             themselves
             to
             such
             things
             in
             the
             people
             which
             were
             so
             consonant
             to
             their
             natures
             ,
             that
             they
             could
             suspect
             no
             design
             at
             
             all
             in
             the
             matters
             propounded
             to
             them
             .
             And
             thus
             I
             assert
             it
             to
             have
             been
             in
             the
             present
             case
             ,
             in
             all
             those
             
               Politick
               Governours
            
             who
             at
             first
             brought
             the
             world
             into
             both
             civil
             and
             
               Religious
               Societies
            
             ,
             after
             they
             were
             grown
             rude
             and
             barbarous
             ;
             for
             as
             it
             had
             been
             impossible
             to
             have
             brought
             them
             into
             
               civil
               Societies
            
             ,
             unless
             there
             had
             been
             supposed
             an
             inclination
             to
             Society
             in
             them
             ,
             so
             it
             had
             been
             equally
             impossible
             to
             have
             brought
             them
             to
             embrace
             any
             particular
             way
             of
             Religion
             ,
             unless
             there
             had
             been
             a
             natural
             propensity
             to
             Religion
             implanted
             in
             them
             ,
             and
             founded
             in
             the
             general
             belief
             of
             the
             existence
             of
             a
             Deity
             .
             And
             therefore
             we
             never
             find
             any
             of
             the
             antient
             founders
             of
             Common-wealths
             go
             about
             to
             perswade
             the
             people
             ,
             that
             there
             was
             a
             God
             ,
             but
             this
             they
             supposed
             and
             made
             their
             advantage
             of
             it
             ,
             the
             better
             to
             draw
             the
             people
             on
             to
             embrace
             that
             way
             of
             worship
             which
             they
             delivered
             to
             them
             ,
             as
             most
             suitable
             to
             their
             own
             design
             .
             And
             this
             is
             plainly
             evident
             in
             the
             vast
             difference
             of
             designs
             and
             interests
             which
             were
             carried
             on
             in
             the
             
               Heathen
               world
            
             upon
             this
             general
             apprehension
             of
             a
             Deity
             .
             How
             came
             the
             world
             to
             be
             so
             easily
             abused
             into
             Religions
             of
             all
             shapes
             and
             fashions
             ,
             had
             not
             there
             been
             a
             
               natural
               inclination
            
             in
             mens
             souls
             to
             Religion
             ,
             and
             an
             
               Indeleble
               Idea
            
             of
             a
             Deity
             on
             the
             minds
             of
             men
             ?
             Were
             then
             this
             
               propensity
               groundless
            
             ,
             and
             this
             
               Idea
               fictitious
            
             ,
             it
             were
             the
             greatest
             slurr
             imaginable
             which
             could
             be
             cast
             upon
             nature
             ,
             that
             when
             the
             instincts
             of
             
               irrational
               agents
            
             argue
             something
             real
             in
             them
             ;
             only
             man
             ,
             the
             most
             
               noble
               being
            
             of
             the
             
               visible
               world
            
             ,
             must
             be
             fatally
             carryed
             to
             the
             belief
             of
             that
             which
             never
             was
             .
             Which
             yet
             hath
             so
             great
             a
             force
             and
             awe
             upon
             man
             ,
             that
             nothing
             creates
             so
             great
             anxieties
             in
             his
             life
             as
             this
             doth
             ;
             nothing
             layes
             him
             more
             open
             to
             the
             designs
             of
             any
             who
             have
             an
             intent
             to
             abuse
             him
             .
             But
             yet
             further
             ,
             these
             Politicians
             who
             first
             abused
             the
             world
             in
             telling
             them
             there
             was
             a
             God
             ,
             did
             they
             themselves
             believe
             there
             was
             a
             God
             or
             no
             ?
             If
             
               they
               did
            
             ,
             then
             they
             had
             no
             such
             end
             as
             abusing
             the
             world
             into
             such
             a
             belief
             .
             If
             
               they
               did
               not
            
             ,
             upon
             what
             accounts
             did
             they
             believe
             there
             was
             none
             ,
             when
             the
             people
             were
             so
             ready
             ,
             to
             believe
             there
             was
             one
             ?
             Was
             that
             as
             certain
             a
             tradition
             before
             that
             there
             was
             no
             God
             ,
             as
             afterwards
             they
             made
             it
             to
             be
             that
             there
             was
             ?
             
               If
               so
            
             ,
             then
             all
             those
             people
             whom
             they
             perswaded
             
             to
             believe
             there
             was
             a
             
               God
               ,
               did
               before
               ,
               all
               believe
               there
               was
               none
            
             ;
             and
             how
             can
             it
             possibly
             enter
             into
             the
             reason
             of
             any
             man
             to
             think
             ,
             that
             people
             who
             had
             been
             brought
             up
             in
             the
             belief
             that
             there
             was
             no
             God
             at
             all
             ,
             nor
             any
             state
             after
             this
             life
             ,
             should
             all
             unanimously
             quit
             the
             principles
             of
             education
             which
             tended
             so
             much
             to
             their
             ease
             and
             pleasure
             here
             ,
             to
             believe
             there
             was
             a
             God
             and
             another
             life
             ,
             and
             thereby
             to
             fill
             themselves
             full
             of
             fears
             and
             disquietments
             ;
             meerly
             because
             their
             Rulers
             told
             them
             so
             ?
             Again
             ,
             if
             these
             Rulers
             themselves
             were
             so
             wise
             as
             not
             to
             believe
             a
             Deity
             ,
             can
             we
             imagine
             there
             ever
             was
             such
             an
             age
             of
             the
             world
             vvherein
             it
             fell
             out
             so
             happily
             ,
             that
             only
             the
             Rulers
             vvere
             wise
             ,
             and
             all
             the
             
               subjects
               fools
            
             ?
             But
             it
             may
             be
             ,
             it
             vvill
             be
             said
             ,
             
               that
               all
               who
               were
               wise
               themselves
               did
               not
               believe
               a
               Deity
               ,
               but
               yet
               consented
               to
               the
               practice
               of
               Religion
               ,
               because
               it
               was
               so
               useful
               for
               the
               Government
               of
               mankind
            
             ;
             but
             ,
             can
             it
             be
             thought
             that
             all
             these
             
               wise
               men
            
             vvhich
             vve
             must
             suppose
             of
             several
             ranks
             and
             degrees
             ,
             (
             for
             Philosophers
             are
             not
             alvvayes
             States-men
             ,
             nor
             
               States-men
               Philosophers
            
             )
             should
             so
             readily
             concurr
             in
             such
             a
             thing
             which
             tended
             most
             to
             the
             Interest
             of
             the
             Prince
             ,
             and
             to
             the
             abuse
             of
             the
             world
             ?
             Would
             none
             of
             them
             be
             ready
             to
             assert
             the
             truth
             ,
             though
             it
             were
             but
             to
             make
             a
             party
             of
             their
             own
             ,
             and
             discover
             to
             the
             people
             ,
             that
             it
             was
             only
             the
             ambition
             and
             design
             of
             their
             Governours
             which
             sought
             to
             bring
             the
             people
             to
             slavery
             by
             the
             belief
             of
             such
             things
             which
             were
             contrary
             to
             the
             tradition
             of
             their
             fore-fathers
             ,
             and
             would
             make
             their
             lives
             ,
             if
             they
             believed
             them
             ,
             continually
             troublesom
             and
             unquiet
             ?
             Or
             if
             we
             could
             suppose
             things
             should
             hit
             thus
             in
             one
             Nation
             ,
             what
             is
             this
             to
             the
             whole
             world
             which
             the
             Atheist
             here
             supposeth
             eternal
             ?
             What
             ,
             did
             all
             the
             Rulers
             of
             the
             world
             exactly
             agree
             in
             one
             moment
             of
             time
             ,
             or
             at
             least
             in
             one
             age
             thus
             to
             abuse
             the
             world
             ?
             Did
             the
             designs
             of
             Governours
             and
             the
             credulity
             of
             all
             people
             fall
             out
             to
             be
             so
             suitable
             together
             ?
             But
             on
             the
             contrary
             ,
             we
             do
             not
             find
             that
             Governours
             can
             have
             the
             judgements
             of
             people
             so
             at
             their
             command
             ,
             that
             they
             can
             make
             them
             to
             believe
             what
             they
             please
             ;
             if
             it
             were
             so
             ,
             we
             may
             well
             say
             with
             that
             
               Atheistical
               Pope
               ,
               Heu
               quam
               minimo
               regitur
               mundus
               ;
               What
               a
               twine
               thread
               will
               rule
               the
               world
               !
            
             But
             granting
             these
             things
             ,
             (
             which
             any
             but
             an
             Atheist
             will
             say
             are
             impossible
             )
             
             yet
             whence
             should
             it
             come
             to
             pass
             that
             the
             world
             which
             is
             generally
             led
             more
             by
             the
             opinions
             of
             their
             forefathers
             then
             by
             reason
             ,
             should
             so
             cancell
             that
             former
             tradition
             that
             there
             was
             no
             God
             ,
             that
             no
             remaining
             foot-steps
             of
             it
             can
             be
             traced
             in
             any
             history
             of
             those
             times
             ?
             Or
             did
             the
             Governors
             all
             consent
             to
             abolish
             all
             records
             of
             it
             ?
             
               Publick
               and
               written
            
             I
             grant
             they
             might
             ,
             but
             not
             those
             out
             of
             mens
             minds
             and
             memories
             ;
             which
             would
             have
             been
             for
             the
             ease
             of
             the
             minds
             of
             their
             posterity
             conveyed
             in
             some
             secret
             Cabala
             from
             Fathers
             to
             their
             Children
             .
             It
             may
             be
             it
             will
             be
             said
             ,
             
               so
               it
               was
               ,
               but
               men
               durst
               not
               profess
               it
               for
               fear
               of
               the
               Laws
            
             ;
             but
             ,
             it
             is
             not
             evident
             that
             the
             Laws
             of
             all
             the
             antient
             Common-wealths
             were
             so
             severe
             against
             Atheism
             ;
             and
             withall
             how
             came
             some
             of
             the
             wisest
             and
             most
             Philosophical
             men
             of
             Greece
             and
             Rome
             to
             embrace
             the
             existence
             of
             a
             Deity
             as
             a
             thing
             far
             more
             consonant
             to
             reason
             then
             the
             contrary
             opinion
             ,
             and
             established
             their
             belief
             on
             such
             evidences
             from
             nature
             its
             self
             ,
             that
             none
             of
             their
             Antagonists
             were
             able
             to
             answer
             them
             ?
             It
             was
             not
             certainly
             the
             fear
             of
             Laws
             which
             made
             men
             rational
             and
             inquisitive
             into
             the
             natures
             and
             causes
             of
             things
             ;
             and
             yet
             those
             who
             were
             such
             amidst
             the
             great
             Idolatries
             of
             the
             heathen
             ,
             &
             being
             destitute
             of
             
               divine
               revelation
            
             ,
             yet
             freely
             and
             firmly
             assented
             to
             the
             existence
             of
             a
             Deity
             .
             Had
             it
             been
             only
             fraud
             and
             imposture
             which
             brought
             men
             to
             believe
             a
             God
             ,
             whence
             came
             it
             to
             pass
             that
             this
             fraud
             was
             not
             discovered
             by
             these
             Philosophers
             who
             were
             far
             better
             able
             by
             their
             nearness
             to
             those
             eldest
             times
             ,
             and
             much
             converse
             abroad
             in
             other
             Nations
             (
             for
             some
             travelled
             into
             
               Aegypt
               ,
               Chaldea
               ,
               Persia
               ,
               India
               ,
            
             meerly
             to
             gain
             knowledge
             )
             to
             have
             found
             out
             such
             an
             imposture
             ,
             had
             it
             been
             such
             ,
             then
             any
             of
             our
             modern
             Atheists
             ?
             Whence
             come
             these
             now
             in
             this
             almost
             
               decrepite
               age
            
             of
             the
             world
             to
             be
             the
             first
             smellers
             out
             of
             so
             great
             a
             design
             ?
             By
             what
             means
             ,
             what
             tokens
             and
             evidence
             came
             such
             an
             imposture
             to
             their
             
               knowledge
               ?
               Because
            
             ,
             forsooth
             ,
             
               the
               world
               is
               still
               apt
               to
               be
               abused
               by
               a
               pretence
               of
               Religion
            
             ;
             but
             he
             that
             doth
             not
             see
             how
             silly
             and
             ridiculous
             a
             Sophism
             that
             is
             ,
             either
             by
             his
             own
             reason
             ,
             or
             by
             what
             hath
             gone
             before
             ,
             hath
             wit
             and
             reason
             little
             enough
             to
             be
             an
             Atheist
             .
             Some
             therefore
             who
             would
             seem
             a
             little
             wiser
             then
             the
             
               vulgar
               sort
            
             of
             Atheists
             (
             for
             it
             seems
             there
             
             is
             a
             vulgus
             among
             them
             too
             ,
             I
             wish
             it
             be
             more
             for
             their
             meanness
             then
             multitude
             )
             are
             so
             far
             convinced
             of
             the
             unreasonablenss
             of
             judging
             that
             the
             belief
             of
             a
             Deity
             came
             in
             by
             fraud
             ,
             that
             finding
             it
             so
             general
             and
             universal
             ,
             they
             attribute
             it
             to
             as
             general
             and
             universal
             a
             cause
             which
             is
             the
             
               Influence
               of
               the
               Stars
            
             .
             So
             true
             still
             is
             that
             of
             the
             
               Poet
               ,
               Coelum
               ipsum
               petimus
               stultitia
            
             ;
             for
             by
             what
             imaginable
             influence
             come
             the
             stars
             to
             plant
             opinions
             in
             mens
             minds
             so
             deeply
             and
             universally
             ?
             But
             yet
             further
             ,
             is
             this
             opinion
             which
             is
             thus
             caused
             by
             the
             
               Stars
               ,
               true
            
             or
             false
             ?
             if
             the
             opinion
             be
             true
             ,
             we
             have
             what
             we
             desire
             ;
             if
             false
             ,
             what
             malignant
             influence
             is
             this
             of
             the
             Stars
             so
             powerfully
             to
             sway
             men
             to
             the
             belief
             of
             a
             falsity
             ?
             How
             far
             are
             the
             Stars
             then
             from
             doing
             good
             to
             mankind
             ,
             when
             they
             are
             so
             influential
             to
             deceive
             the
             world
             ;
             but
             then
             by
             what
             peculiar
             influence
             come
             some
             men
             to
             be
             freed
             from
             this
             general
             imposture
             ?
             If
             the
             cause
             be
             so
             universal
             ,
             the
             effect
             must
             be
             universal
             too
             .
             But
             if
             only
             the
             Nativity
             and
             continuance
             of
             some
             particular
             religions
             may
             be
             calculated
             by
             the
             Stars
             ,
             (
             as
             Cardan
             and
             Vaninus
             Atheistically
             suppose
             )
             whence
             then
             comes
             the
             general
             propensity
             and
             inclination
             to
             Religion
             in
             all
             ages
             and
             Nations
             of
             the
             World
             ?
             If
             it
             be
             then
             caused
             by
             the
             Heavens
             in
             general
             ,
             it
             must
             be
             produced
             necessarily
             and
             universally
             ,
             and
             so
             to
             be
             an
             Atheist
             ,
             were
             impossible
             ;
             if
             it
             be
             caused
             by
             the
             influence
             of
             some
             particular
             Stars
             ,
             then
             when
             that
             influence
             ceaseth
             ,
             the
             world
             would
             universally
             relapse
             into
             Atheism
             .
             So
             that
             there
             is
             no
             possible
             way
             of
             avoiding
             this
             
               universal
               consent
            
             of
             mankind
             ,
             as
             an
             argument
             that
             there
             is
             a
             God
             ,
             when
             all
             the
             pretences
             of
             the
             Atheist
             against
             it
             are
             so
             
               weak
               ,
               ridiculous
            
             ,
             and
             impertinent
             .
          
           
             The
             only
             thing
             then
             left
             for
             him
             ,
             is
             to
             deny
             the
             truth
             of
             the
             thing
             ,
             
               viz.
               that
               there
            
             is
             such
             an
             
               universal
               consent
            
             ;
             because
             
             
               some
               persons
               have
               been
               found
               in
               the
               world
               who
               have
               not
               agreed
               with
               the
               rest
               of
               mankind
               in
               this
               opinion
               .
            
             To
             this
             I
             answer
             ,
             (
             which
             was
             the
             second
             particular
             for
             clearing
             this
             argument
             )
             that
             the
             
               dissent
               of
               these
               persons
               is
               not
               sufficient
               to
               manifest
            
             
             
               the
               consent
               not
               to
               be
               universal
               ,
               and
               to
               arise
               from
               a
               dictate
               of
               nature
               .
            
             For
             I
             demand
             of
             the
             greatest
             Atheist
             ,
             Whether
             it
             be
             sufficient
             to
             say
             ,
             that
             it
             is
             not
             natural
             for
             men
             to
             have
             
               two
               legs
            
             ,
             because
             some
             have
             been
             born
             with
             one
             ,
             or
             that
             it
             is
             
             not
             natural
             for
             men
             to
             
               desire
               life
            
             ,
             (
             which
             the
             Atheist
             loves
             so
             dearly
             )
             because
             there
             have
             been
             so
             many
             who
             have
             taken
             away
             their
             
               own
               lives
            
             ?
             If
             it
             be
             said
             that
             these
             are
             Monsters
             and
             Anomalyes
             in
             nature
             ,
             and
             therefore
             not
             to
             be
             reckoned
             in
             the
             
               regular
               account
            
             of
             things
             ,
             the
             same
             I
             may
             with
             as
             great
             reason
             say
             of
             
               Atheists
               ,
               that
               they
               are
               to
               be
               dispunged
               out
               of
               the
               Census
               of
               such
               who
               act
               upon
               free
               principles
               of
               reason
            
             ;
             because
             there
             may
             be
             some
             peculiar
             reasons
             given
             of
             their
             dissent
             from
             the
             rest
             of
             mankind
             in
             the
             denyal
             of
             a
             Deity
             .
             We
             see
             by
             the
             old
             Philosophers
             how
             far
             the
             affectation
             of
             Novelty
             ,
             and
             ambition
             of
             being
             cryed
             up
             for
             no
             vulgar
             wits
             ,
             may
             carry
             men
             to
             deny
             such
             things
             which
             are
             most
             common
             and
             obvious
             in
             the
             world
             .
             Is
             there
             any
             thing
             more
             plain
             and
             evident
             to
             reason
             ,
             then
             that
             it
             implyes
             a
             
               contradiction
               for
               the
               same
               thing
               to
               be
               and
               not
               to
               be
               at
               the
               same
               time
               ?
            
             and
             yet
             if
             we
             believe
             Aristotle
             ,
             who
             largely
             disputes
             against
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               There
               were
               some
               who
               affirmed
               that
               a
               thing
               might
               be
               and
               not
               be
               at
               the
               same
               time
               .
            
             What
             so
             evident
             in
             nature
             as
             motion
             ,
             yet
             the
             Philosopher
             is
             well
             known
             who
             disputed
             against
             it
             ,
             and
             thought
             himself
             subtile
             in
             doing
             so
             too
             ?
             What
             are
             men
             more
             assured
             of
             ,
             then
             that
             they
             live
             ,
             and
             yet
             (
             if
             it
             be
             not
             too
             dogmatical
             ,
             even
             in
             that
             to
             believe
             the
             Scepticks
             )
             it
             was
             a
             thing
             none
             could
             be
             assured
             of
             ?
             What
             are
             our
             senses
             more
             assured
             of
             then
             that
             the
             snow
             is
             white
             ,
             yet
             all
             the
             Philosophers
             were
             not
             of
             that
             opinion
             ?
             Is
             this
             then
             sufficient
             reason
             on
             which
             to
             deny
             an
             
               universal
               consent
            
             ,
             because
             some
             
               Philosophers
               opposed
            
             it
             ,
             when
             it
             is
             most
             undoubtedly
             true
             which
             Tully
             sharply
             speaks
             of
             the
             antient
             
               Philosophers
               ,
               Nihil
               tam
               absurdum
               quod
               non
               dixerit
               aliquis
               Philosophorum
               ;
               there
               was
               no
               absurdity
               so
               great
               ,
               but
               it
               found
               a
            
             
             
               Philosopher
               to
               vouch
               it
            
             !
             But
             in
             this
             case
             those
             Philosophers
             who
             questioned
             the
             existence
             of
             a
             Deity
             ,
             though
             they
             were
             not
             for
             number
             to
             be
             compared
             with
             those
             who
             asserted
             it
             ,
             yet
             were
             not
             so
             
               inexcusable
               therein
            
             ,
             as
             our
             
               modern
               Atheists
            
             ;
             because
             they
             then
             knew
             no
             other
             way
             of
             Religion
             ,
             but
             that
             which
             was
             joyned
             with
             
               horrible
               superstition
            
             and
             
               ridiculous
               rites
            
             of
             worship
             ;
             they
             were
             strangers
             to
             any
             thing
             of
             
               divine
               revelation
            
             ,
             or
             to
             any
             
               real
               miracles
            
             wrought
             to
             confirm
             it
             ,
             and
             to
             such
             a
             way
             of
             
               serving
               God
            
             which
             is
             most
             agreeable
             to
             
             the
             
               Divine
               nature
            
             ,
             most
             suitable
             to
             our
             reason
             ,
             most
             effectual
             for
             advancing
             true
             goodness
             in
             the
             world
             .
             And
             although
             this
             most
             
               excellent
               Religion
            
             ,
             viz.
             the
             Christian
             ,
             be
             subject
             to
             many
             scandals
             by
             reason
             of
             the
             corruptions
             which
             have
             been
             mixed
             with
             it
             by
             those
             who
             have
             professed
             it
             ,
             yet
             the
             Religion
             its
             self
             is
             clear
             and
             untainted
             ,
             being
             with
             great
             integrity
             preserved
             in
             the
             
               sacred
               records
            
             of
             it
             .
             So
             that
             now
             Athcism
             hath
             far
             less
             to
             plead
             for
             its
             self
             ,
             then
             it
             had
             in
             the
             midst
             of
             the
             ignorance
             and
             superstition
             of
             the
             
               Heathen
               Idolatries
            
             .
             But
             ,
             if
             we
             should
             grant
             the
             Athcist
             more
             then
             he
             can
             prove
             ,
             that
             the
             number
             of
             such
             who
             denyed
             a
             Deity
             hath
             been
             great
             in
             all
             ages
             of
             the
             world
             ;
             is
             it
             probable
             they
             should
             speak
             the
             sense
             of
             nature
             ,
             whose
             opinion
             if
             it
             were
             embraced
             ,
             would
             dissolve
             all
             tyes
             and
             obligations
             whatsoever
             ,
             would
             let
             the
             world
             loose
             to
             the
             highest
             licentiousness
             without
             check
             or
             controul
             ,
             and
             would
             in
             time
             overturn
             all
             
               civil
               Societies
            
             ?
             For
             as
             Tully
             hath
             
             largely
             shewn
             ,
             
               Take
               away
               the
               being
               and
               providence
               of
               God
               out
               of
               the
               world
               ,
               and
               there
               follows
               nothing
               but
               perturbation
               and
               confusion
               in
               it
               ;
               not
               only
               all
               sanctity
               ,
               piety
               and
               devotion
               is
               destroyed
               ,
               but
               all
               faith
               ,
               vertue
               ,
               and
               humane
               Societies
               too
            
             ;
             which
             are
             impossible
             to
             be
             upheld
             without
             Religion
             ,
             as
             not
             only
             he
             ,
             but
             
               Plato
               ,
               Aristotle
            
             ,
             and
             Plutarch
             have
             fully
             demonstrated
             .
             Shall
             such
             persons
             then
             who
             hold
             an
             opinion
             so
             contrary
             to
             all
             other
             dictates
             of
             nature
             ,
             rather
             speak
             the
             sense
             of
             nature
             then
             they
             who
             have
             asserted
             the
             Belief
             of
             a
             Deity
             ,
             which
             tends
             so
             much
             to
             
               advance
               nature
            
             ,
             to
             regulate
             the
             world
             ,
             and
             to
             reform
             the
             lives
             of
             men
             ?
             Certainly
             if
             it
             were
             not
             a
             dictate
             of
             nature
             that
             there
             was
             a
             God
             ,
             it
             is
             impossible
             to
             conceive
             the
             world
             should
             be
             so
             constant
             in
             the
             belief
             of
             him
             ,
             when
             the
             thoughts
             of
             him
             breed
             so
             many
             anxicties
             in
             mens
             minds
             ,
             and
             withall
             since
             God
             is
             neither
             obvious
             to
             sense
             ,
             nor
             his
             
               nature
               comprehensible
            
             by
             
               humane
               reason
            
             .
             Which
             is
             a
             stronger
             evidence
             it
             is
             a
             character
             of
             himself
             which
             God
             hath
             imprinted
             on
             the
             minds
             of
             men
             ,
             which
             makes
             them
             so
             unanimously
             agree
             that
             
               he
               is
            
             ,
             when
             they
             can
             neither
             see
             him
             ,
             nor
             yet
             fully
             comprehend
             him
             .
             For
             any
             whole
             Nation
             ,
             which
             have
             consented
             in
             the
             denyal
             of
             a
             Deity
             ,
             we
             have
             no
             evidence
             at
             all
             ;
             some
             suspicions
             it
             is
             true
             there
             were
             at
             first
             concerning
             some
             very
             
               barbarous
               people
            
             in
             America
             ,
             but
             it
             is
             since
             evident
             
             though
             they
             are
             grosly
             mistaken
             as
             to
             the
             nature
             of
             God
             ,
             yet
             they
             worship
             something
             in
             stead
             of
             him
             ,
             such
             as
             the
             
               Toupinambors
               ,
               Caribes
               ,
               Patagons
               ,
               Tapuiae
            
             and
             others
             ;
             of
             the
             last
             of
             which
             Vossius
             from
             one
             
               Christophorus
               Arcissewski
            
             a
             Polonian
             
             Gentleman
             who
             was
             among
             them
             ,
             hath
             given
             a
             large
             account
             of
             their
             Religion
             ,
             and
             the
             manner
             of
             their
             worshipping
             of
             their
             gods
             ,
             both
             good
             and
             bad
             .
             And
             that
             which
             among
             these
             Indians
             much
             confirms
             our
             present
             argument
             ,
             is
             ,
             that
             only
             those
             who
             have
             been
             the
             most
             barbarous
             and
             
               savage
               Nations
            
             ,
             have
             been
             suspected
             of
             irreligion
             ,
             but
             the
             more
             civilized
             they
             have
             been
             ,
             the
             more
             evident
             their
             sense
             of
             Religion
             .
             The
             Peruvians
             worship
             one
             chief
             God
             ,
             whom
             they
             call
             Viracocha
             ,
             and
             Pachacamak
             ,
             which
             is
             as
             much
             as
             
               the
               Creator
            
             
             
               of
               heaven
               and
               earth
            
             .
             And
             of
             the
             Religion
             of
             the
             
               Mexicans
               ,
               Lipsius
            
             and
             others
             speak
             .
             So
             that
             the
             nearer
             any
             have
             approached
             to
             civility
             and
             knowledge
             ,
             the
             more
             ready
             they
             have
             been
             to
             own
             a
             Deity
             ,
             and
             none
             have
             had
             so
             little
             sense
             of
             it
             ,
             as
             they
             who
             are
             almost
             degenerated
             to
             Brutes
             ;
             and
             whether
             of
             these
             two
             now
             comes
             nearer
             to
             reason
             ,
             let
             any
             one
             who
             hath
             it
             judge
             .
          
           
             Another
             great
             evidence
             that
             God
             hath
             imprinted
             a
             character
             or
             Idea
             of
             himself
             on
             the
             minds
             of
             men
             is
             ,
             
               because
               such
            
             
             
               things
               are
               contained
               in
               this
               Idea
               of
               God
               which
               do
               necessarily
               imply
               his
               existence
               .
            
             The
             main
             force
             of
             this
             argument
             lies
             in
             this
             ,
             
               That
               which
               we
               do
               clearly
               &
               distinctly
               perceive
               to
               belong
               to
               the
               nature
               and
               essence
               of
               a
               thing
               ,
               may
               be
               with
               truth
               affirmed
               of
               the
               thing
            
             ;
             not
             that
             it
             may
             be
             affirmed
             with
             truth
             to
             
               belong
               to
               the
               nature
               of
               the
               thing
               ,
            
             for
             that
             were
             an
             empty
             Tautology
             ,
             but
             it
             may
             be
             affirmed
             with
             truth
             of
             the
             
               thing
               its
               self
            
             ,
             as
             if
             I
             clearly
             perceive
             upon
             exact
             enquiry
             ,
             that
             to
             be
             an
             animal
             doth
             belong
             to
             the
             nature
             of
             man
             ,
             I
             may
             with
             truth
             affirm
             that
             
               man
               is
               a
               living
               creature
            
             ;
             if
             I
             find
             it
             demonstrably
             true
             that
             a
             Triangle
             hath
             
               three
               angles
               equal
               to
               two
               right
               ones
               ,
            
             then
             I
             may
             truly
             affirm
             it
             of
             any
             Triangle
             ;
             but
             now
             we
             assume
             ,
             
               that
               upon
               the
               most
               exact
               search
               and
               enquiry
               ,
               I
               clearly
               perceive
               that
               necessary
               existence
               doth
               immutably
               belong
               to
               the
               nature
               of
               God
            
             ;
             therefore
             ,
             I
             may
             with
             as
             much
             
               truth
               affirm
            
             that
             
               God
               exists
            
             ,
             as
             that
             
               man
               is
               a
               living
               creature
            
             ,
             or
             
               a
               Triangle
               hath
               three
               angles
               equal
               to
               two
               right
               ones
               .
            
             But
             because
             many
             are
             so
             apt
             to
             
             suspect
             some
             kind
             of
             Sophism
             in
             this
             argument
             ,
             when
             it
             is
             managed
             from
             the
             Idea
             in
             mens
             minds
             ,
             because
             that
             seems
             to
             imply
             only
             an
             
               objective
               reality
            
             in
             the
             mind
             ,
             and
             that
             nothing
             can
             be
             thence
             interred
             as
             to
             the
             existence
             of
             the
             thing
             whose
             Idea
             it
             is
             ,
             I
             therefore
             shall
             endeavour
             to
             manifest
             more
             clearly
             the
             force
             of
             this
             argument
             ,
             by
             proving
             severally
             the
             suppositions
             which
             it
             stands
             upon
             ,
             which
             are
             these
             three
             .
             1.
             
             
               That
               clear
               and
               distinct
               perception
               of
               the
               mind
               is
               the
               greatest
               evidence
               we
               can
               have
               of
               the
               truth
               of
               any
               thing
               .
            
             2.
             
             
               That
               we
               have
               this
               clear
               perception
               that
               necessary
               existence
               doth
               belong
               to
               the
               nature
               of
               God.
            
             3.
             
             
               That
               if
               necessary
               existence
               doth
               belong
               to
               Gods
               nature
               ,
               it
               unavoidably
               follows
               that
               he
               doth
               exist
               .
            
             Nothing
             can
             be
             desired
             more
             plain
             or
             full
             to
             demonstrate
             the
             force
             of
             this
             argument
             ,
             then
             by
             proving
             every
             one
             of
             these
             .
          
           
             1.
             
             
               That
               the
               greatest
               evidence
               we
               can
               have
               of
               the
               truth
               of
               a
               thing
               ,
               is
               ,
               a
               clear
               and
               distinct
               perception
               of
               it
               in
               our
               minds
               .
            
             For
             otherwise
             the
             
               rational
               faculties
            
             of
             mans
             soul
             would
             be
             wholly
             useless
             ,
             as
             being
             not
             fitted
             for
             any
             end
             at
             all
             ,
             if
             upon
             a
             right
             use
             of
             them
             ,
             men
             were
             still
             lyable
             to
             be
             deceived
             .
             I
             grant
             the
             imperfection
             of
             our
             minds
             in
             this
             present
             state
             is
             very
             great
             ,
             which
             makes
             us
             so
             obnoxious
             to
             errour
             and
             mistake
             ;
             but
             then
             that
             imperfection
             lies
             in
             the
             pr●neness
             in
             mans
             mind
             to
             be
             led
             by
             interest
             and
             prejudice
             in
             the
             judgement
             of
             things
             ;
             but
             in
             such
             things
             as
             are
             purely
             speculative
             and
             rational
             ,
             if
             the
             mind
             cannot
             be
             certain
             it
             is
             not
             deceived
             in
             them
             ,
             it
             can
             have
             no
             certainty
             at
             all
             of
             any
             
               Mathematical
               demonstrations
            
             .
             Now
             we
             find
             in
             our
             own
             minds
             a
             clear
             and
             
               conv●ncing
               evidence
            
             in
             some
             things
             ,
             as
             soon
             as
             they
             are
             propounded
             to
             our
             understandings
             ,
             as
             that
             
               a
               thing
               cannot
               be
               and
               not
               be
               at
               the
               same
               time
            
             ;
             that
             ,
             a
             
               non-entity
               can
               have
               no
               proper
               attributes
            
             ;
             that
             ,
             
               while
               I
               reason
               and
               discourse
               ,
               I
               am
            
             ;
             these
             are
             so
             clear
             ,
             that
             no
             man
             doth
             suspect
             himself
             deceived
             at
             all
             in
             them
             .
             Besides
             ,
             if
             we
             had
             no
             ground
             of
             certainty
             at
             all
             in
             our
             judging
             things
             ,
             to
             what
             purpose
             is
             there
             an
             Idea
             of
             true
             and
             false
             in
             our
             minds
             ,
             if
             it
             be
             impossible
             to
             know
             the
             one
             from
             the
             other
             ?
             But
             I
             say
             not
             ,
             that
             in
             all
             perceptions
             of
             the
             mind
             we
             have
             certain
             evidence
             of
             truth
             ,
             but
             only
             in
             such
             as
             are
             clear
             and
             distinct
             ;
             that
             is
             ,
             when
             upon
             the
             greatest
             consideration
             of
             the
             nature
             of
             a
             thing
             ,
             there
             appears
             no
             ground
             or
             reason
             at
             all
             
             to
             doubt
             concerning
             it
             ;
             and
             this
             must
             suppose
             the
             
               minds
               abstraction
            
             wholly
             from
             the
             senses
             ;
             for
             we
             plainly
             find
             that
             while
             we
             attend
             to
             them
             ,
             we
             may
             judge
             our selves
             very
             certain
             and
             yet
             be
             deceived
             ,
             as
             those
             who
             have
             an
             Icterism
             in
             their
             eyes
             ,
             may
             judge
             with
             much
             confidence
             that
             they
             see
             things
             as
             clearly
             and
             distinctly
             as
             any
             other
             doth
             .
             Besides
             ,
             there
             are
             many
             things
             taken
             for
             granted
             by
             men
             ,
             which
             have
             no
             evidence
             of
             reason
             at
             all
             in
             them
             ;
             Now
             if
             men
             will
             judge
             of
             the
             truth
             of
             things
             by
             such
             principles
             ,
             no
             wonder
             if
             they
             be
             deceived
             .
             But
             when
             we
             speak
             of
             clear
             and
             
               distinct
               perception
            
             ,
             we
             suppose
             the
             mind
             to
             proceed
             upon
             evident
             principles
             of
             reason
             ,
             or
             to
             have
             such
             notions
             of
             things
             ,
             which
             as
             far
             as
             we
             can
             perceive
             by
             the
             light
             of
             reason
             ,
             do
             agree
             with
             the
             natures
             of
             the
             things
             we
             apprehend
             ;
             if
             in
             such
             things
             then
             there
             be
             no
             ground
             of
             certainty
             ,
             it
             is
             as
             much
             as
             to
             say
             our
             
               Faculties
               are
               to
               no
               purpose
            
             ;
             which
             highly
             reflects
             either
             upon
             God
             or
             nature
             .
             It
             is
             a
             noble
             question
             ,
             as
             any
             is
             in
             Philosophy
             ,
             What
             is
             the
             certain
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             truth
             of
             things
             ,
             or
             what
             ground
             of
             certainty
             the
             mind
             hath
             to
             proceed
             upon
             in
             its
             judgement
             of
             the
             truth
             of
             such
             objects
             as
             are
             represented
             to
             it
             ?
             Nothing
             can
             render
             the
             Philosophy
             of
             Epicurus
             more
             justly
             suspected
             to
             any
             ●ational
             and
             
               inquisitive
               mind
            
             ,
             then
             his
             making
             the
             senses
             the
             only
             certain
             conveyers
             of
             the
             truth
             of
             things
             to
             the
             mind
             .
             The
             senses
             I
             grant
             do
             not
             in
             themselves
             deceive
             any
             ,
             but
             if
             I
             make
             the
             impressions
             of
             sense
             to
             be
             the
             only
             rule
             for
             the
             mind
             to
             judge
             by
             of
             the
             truth
             of
             things
             ,
             I
             make
             way
             for
             the
             greatest
             impostures
             ,
             and
             the
             most
             
               erring
               judgements
            
             .
             For
             if
             my
             mind
             affirms
             every
             thing
             to
             be
             in
             its
             proper
             nature
             according
             to
             that
             Idea
             which
             the
             imagination
             hath
             received
             from
             the
             impressions
             upon
             the
             Organs
             of
             sense
             ,
             it
             will
             be
             impossible
             for
             me
             ever
             to
             understand
             the
             right
             natures
             of
             things
             .
             Because
             the
             natures
             of
             things
             may
             remain
             the
             same
             ,
             when
             all
             those
             things
             in
             them
             which
             affect
             the
             Organs
             of
             sense
             may
             be
             altered
             ;
             and
             because
             the
             various
             motion
             and
             configuration
             of
             the
             particles
             of
             matter
             may
             make
             such
             an
             impression
             upon
             the
             senses
             ,
             which
             may
             cause
             an
             Idea
             in
             us
             of
             that
             in
             the
             things
             themselves
             ,
             which
             yet
             may
             be
             only
             in
             the
             manner
             of
             sensation
             ;
             As
             some
             Philosophers
             suppose
             it
             to
             be
             in
             heat
             and
             cold
             .
             Now
             if
             the
             mind
             judgeth
             of
             the
             nature
             of
             things
             according
             ;
             
             to
             those
             Idea's
             which
             come
             from
             the
             impressions
             made
             upon
             the
             Organs
             of
             sense
             ;
             how
             is
             it
             possible
             it
             should
             ever
             come
             to
             a
             right
             judgement
             of
             the
             natures
             of
             things
             ?
             So
             that
             in
             reference
             even
             to
             the
             grossest
             
               material
               beings
            
             ,
             it
             must
             be
             the
             perception
             only
             of
             the
             mind
             which
             can
             truly
             inform
             us
             of
             their
             proper
             nature
             and
             essence
             .
             Besides
             there
             are
             many
             Idea's
             of
             things
             in
             the
             mind
             of
             man
             which
             are
             capable
             to
             have
             
               properties
               demonstrated
            
             of
             them
             ,
             which
             never
             owed
             their
             original
             to
             our
             senses
             ,
             and
             were
             never
             imported
             to
             the
             mind
             at
             the
             Keyes
             of
             the
             senses
             .
             Such
             are
             most
             
               Mathematical
               figures
            
             which
             have
             their
             
               peculiar
               properties
            
             and
             demonstrations
             ;
             such
             are
             all
             the
             
               mutual
               respects
            
             of
             things
             to
             each
             other
             ,
             which
             may
             be
             as
             certain
             and
             evident
             to
             the
             mind
             as
             
               its
               self
            
             is
             ;
             now
             it
             is
             plain
             by
             this
             ,
             that
             all
             certainty
             of
             knowledge
             is
             not
             conveyed
             by
             the
             senses
             ;
             but
             our
             truest
             way
             of
             certain
             understanding
             the
             nature
             of
             any
             thing
             ,
             is
             by
             the
             clear
             and
             
               distinct
               perception
            
             of
             the
             mind
             ,
             which
             is
             founded
             on
             the
             Truth
             of
             our
             faculties
             ;
             and
             that
             however
             we
             may
             be
             deceived
             when
             we
             do
             not
             make
             a
             right
             use
             of
             our
             reason
             ,
             because
             of
             the
             imperfection
             of
             our
             present
             state
             ;
             yet
             if
             we
             say
             our
             mind
             may
             be
             deceived
             when
             things
             are
             evident
             and
             clear
             to
             them
             upon
             plain
             principles
             of
             reason
             ,
             it
             is
             highly
             to
             reslect
             upon
             that
             God
             who
             gave
             men
             
               rational
               faculties
            
             ,
             and
             made
             them
             capable
             of
             discerning
             Truth
             from
             falshood
             .
          
           
             2.
             
             
               That
               we
               have
               clear
               and
               distinct
               perception
               that
               necessity
               of
               existence
               doth
               belong
               to
               the
               nature
               of
               God.
            
             For
             which
             we
             are
             to
             consider
             the
             vast
             difference
             which
             there
             is
             in
             our
             notion
             of
             the
             nature
             of
             God
             ,
             and
             of
             the
             nature
             of
             any
             other
             being
             .
             In
             all
             other
             beings
             ,
             I
             grant
             we
             may
             
               abstract
               essence
            
             and
             existance
             from
             each
             other
             ;
             now
             if
             I
             can
             make
             it
             appear
             ,
             that
             there
             is
             evident
             
               reason
               ,
               ex
               parte
               rei
            
             ,
             why
             I
             cannot
             do
             it
             in
             the
             notion
             of
             God
             ,
             then
             it
             will
             be
             more
             plain
             that
             necessity
             of
             existence
             doth
             immutably
             belong
             to
             his
             nature
             .
             It
             is
             manifest
             to
             our
             reason
             ,
             that
             in
             all
             other
             beings
             which
             we
             apprehend
             the
             natures
             of
             ,
             nothing
             else
             can
             be
             implyed
             in
             the
             natures
             of
             them
             beyond
             bare
             possibility
             of
             existence
             ;
             no
             ,
             although
             the
             things
             which
             do
             apprehend
             ,
             do
             
               really
               exist
            
             ,
             because
             in
             forming
             an
             Idea
             of
             a
             thing
             ,
             we
             abstract
             from
             every
             thing
             which
             is
             not
             implyed
             in
             the
             very
             nature
             of
             the
             thing
             ;
             now
             existence
             being
             
             only
             contingent
             and
             possible
             ,
             as
             to
             any
             other
             being
             ,
             it
             cannot
             be
             any
             ingredient
             of
             its
             Idea
             ,
             because
             it
             doth
             not
             belong
             to
             its
             essence
             ;
             for
             we
             may
             fully
             apprehend
             the
             nature
             of
             the
             thing
             ,
             without
             attributing
             existence
             to
             it
             .
             But
             now
             in
             our
             conception
             of
             a
             
               Being
               absolutely
               perfect
            
             ,
             bare
             possibility
             or
             contingency
             of
             existence
             speaks
             a
             direct
             repugnancy
             to
             the
             Idea
             of
             kim
             ;
             for
             how
             can
             we
             conceive
             that
             
               Being
               absolutely
               perfect
            
             ,
             which
             may
             want
             that
             which
             gives
             life
             to
             all
             other
             perfections
             ,
             which
             is
             existence
             ?
             The
             only
             scruple
             ,
             which
             mens
             minds
             are
             subject
             to
             in
             apprehending
             the
             force
             of
             this
             argument
             lies
             in
             this
             ,
             Whether
             this
             
               necessary
               existence
               doth
               really
               belong
               to
               the
               nature
               of
               that
               being
               whose
               Idea
               it
               is
               ,
               or
               else
               it
               be
               only
               a
               Mode
               of
               our
               conception
               in
               apprehending
               God
               ?
            
             For
             clearing
             of
             this
             ,
             we
             must
             consider
             by
             what
             certain
             rules
             we
             can
             know
             when
             the
             
               composition
               of
               things
            
             together
             in
             the
             understanding
             ,
             doth
             depend
             upon
             the
             
               meer
               operation
            
             of
             the
             mind
             ,
             and
             when
             they
             do
             belong
             to
             the
             things
             themselves
             and
             their
             
               immutable
               nature
            
             .
             For
             which
             we
             have
             no
             rule
             so
             certain
             and
             evident
             as
             this
             is
             ,
             that
             in
             those
             things
             which
             depend
             meerly
             on
             the
             act
             of
             the
             mind
             joyning
             together
             ,
             the
             understanding
             cannot
             only
             abstract
             one
             thing
             from
             another
             ,
             but
             may
             really
             divide
             them
             in
             its
             conceptions
             from
             each
             other
             :
             but
             in
             such
             things
             which
             cannot
             be
             divided
             from
             each
             other
             ,
             but
             the
             essence
             of
             the
             thing
             is
             quite
             altered
             ,
             it
             is
             a
             certain
             evidence
             that
             those
             things
             were
             not
             conjoyned
             by
             the
             meer
             act
             of
             the
             mind
             ,
             but
             do
             
               immutably
               belong
            
             to
             the
             natures
             of
             the
             things
             themselves
             .
             As
             for
             instance
             ,
             when
             I
             conceive
             a
             Triangle
             inscribed
             in
             a
             
               square
               ,
               a
               man
               walking
            
             ,
             a
             
               horse
               with
               wings
            
             ,
             it
             is
             evident
             I
             may
             understand
             the
             natures
             of
             all
             these
             things
             without
             these
             affections
             of
             them
             ,
             because
             I
             can
             fully
             apprehend
             the
             nature
             of
             a
             Triangle
             without
             imagining
             a
             
               square
               ,
               a
               man
            
             without
             walking
             ,
             a
             horse
             without
             wings
             ;
             thence
             it
             necessarily
             follows
             ,
             that
             the
             joyning
             of
             these
             things
             together
             was
             meerly
             an
             act
             of
             the
             mind
             ;
             but
             now
             I
             cannot
             conceive
             a
             Triangle
             not
             to
             have
             
               three
               angles
               equal
               to
               two
               right
               ones
               ,
            
             nor
             a
             man
             that
             hath
             not
             rationality
             belonging
             to
             him
             ;
             for
             if
             I
             divide
             these
             attributes
             from
             them
             ,
             I
             destroy
             their
             natures
             ;
             and
             therefore
             the
             joyning
             of
             these
             together
             is
             not
             any
             meer
             act
             of
             the
             mind
             ,
             but
             these
             are
             such
             things
             as
             are
             implyed
             in
             the
             very
             notion
             of
             them
             ,
             
             and
             therefore
             immutably
             belongs
             to
             them
             .
             So
             now
             ,
             when
             I
             conceive
             the
             notion
             of
             a
             body
             ,
             I
             can
             imagine
             all
             
               perfections
               belonging
            
             to
             it
             ,
             without
             conceiving
             it
             necessarily
             to
             exist
             ;
             for
             it
             may
             be
             a
             body
             still
             ,
             though
             it
             hath
             not
             its
             being
             from
             its
             self
             ;
             but
             when
             I
             conceive
             a
             
               Being
               absolutely
               perfect
            
             ,
             it
             is
             impossible
             to
             imagine
             it
             should
             have
             its
             being
             from
             any
             other
             ;
             and
             if
             it
             be
             from
             its
             self
             ,
             it
             must
             of
             
               necessity
               exist
            
             .
             For
             though
             the
             mind
             still
             be
             apt
             to
             doubt
             ,
             whether
             existence
             in
             this
             Idea
             be
             only
             a
             
               mode
               of
               cogitation
            
             ;
             yet
             that
             doubt
             may
             be
             easily
             removed
             ,
             if
             the
             mind
             doth
             but
             attend
             to
             this
             ,
             that
             at
             least
             possibility
             of
             existence
             doth
             belong
             to
             all
             those
             Beings
             which
             we
             have
             a
             clear
             Idea
             of
             in
             our
             minds
             ;
             and
             the
             reason
             why
             we
             attribute
             bare
             possibility
             to
             them
             ,
             is
             because
             we
             apprehend
             some
             reason
             in
             our
             minds
             which
             keeps
             us
             from
             
               attributing
               necessity
            
             of
             existence
             to
             them
             ,
             as
             that
             it
             is
             not
             implyed
             in
             its
             nature
             ,
             or
             that
             it
             doth
             depend
             on
             some
             other
             being
             ,
             or
             that
             it
             wants
             
               infinite
               power
            
             ,
             &c.
             
             Now
             all
             these
             reasons
             which
             make
             us
             attribute
             bare
             possibility
             of
             existence
             to
             any
             being
             ,
             are
             taken
             away
             when
             we
             conceive
             a
             
               being
               absolutely
               perfect
            
             ;
             for
             then
             existence
             is
             implyed
             among
             the
             number
             of
             perfections
             ,
             and
             this
             being
             is
             dependent
             upon
             all
             others
             ,
             and
             
               infinitely
               powerfull
            
             ;
             so
             that
             nothing
             can
             hinder
             its
             existence
             ;
             and
             therefore
             we
             must
             conclude
             that
             necessity
             of
             existence
             doth
             immutably
             belong
             to
             the
             nature
             and
             notion
             of
             God
             ,
             and
             is
             not
             any
             mode
             only
             of
             our
             conception
             ;
             because
             if
             we
             take
             away
             necessity
             of
             existence
             from
             God
             ,
             we
             lose
             the
             notion
             of
             a
             
               Being
               absolutely
               perfect
            
             .
          
           
             The
             third
             thing
             ,
             
               that
               if
               necessary
               existence
               belongs
               to
               the
               nature
               of
               God
               ,
               he
               doth
               exist
               ,
            
             not
             only
             follows
             as
             a
             necessary
             conclusion
             from
             the
             other
             two
             ,
             as
             the
             premises
             ,
             but
             is
             in
             it
             
             self
             evident
             to
             any
             ones
             reason
             ;
             for
             it
             implyes
             no
             less
             then
             a
             contradiction
             for
             a
             being
             to
             
               exist
               necessarily
            
             ,
             and
             yet
             it
             be
             questionable
             ,
             Whether
             he
             doth
             exist
             or
             no
             ?
             Thus
             much
             I
             suppose
             may
             suffice
             here
             to
             explain
             and
             enforce
             this
             argument
             ;
             if
             any
             are
             yet
             unsatisfied
             ,
             I
             referr
             them
             to
             those
             
               judicious
               Authors
            
             ,
             who
             have
             made
             it
             their
             peculiar
             business
             to
             manage
             it
             ,
             and
             vindicate
             it
             from
             all
             objections
             :
             Which
             falls
             in
             only
             here
             as
             an
             evidence
             that
             God
             hath
             imprinted
             a
             character
             of
             himself
             on
             the
             minds
             of
             men
             ,
             seeing
             we
             have
             so
             clear
             and
             distinct
             an
             Idea
             
             of
             such
             a
             being
             ,
             from
             whom
             ,
             if
             we
             take
             away
             necessity
             of
             existence
             ,
             we
             destroy
             that
             notion
             which
             our
             minds
             have
             or
             an
             
               absolutely
               perfect
               Being
            
             .
             This
             is
             the
             
               first
               way
            
             whereby
             we
             ●an
             conceive
             an
             
               Infinite
               Being
            
             may
             make
             himself
             known
             to
             mankind
             ,
             by
             imprinting
             an
             
               Indelible
               character
            
             of
             himself
             upon
             the
             soul
             ,
             which
             can
             be
             attributed
             to
             none
             besides
             himself
             ,
             without
             doing
             
               manifest
               violence
            
             to
             our
             own
             faculties
             ,
             and
             suspecting
             our
             selves
             deceived
             in
             things
             which
             are
             most
             clear
             and
             evident
             to
             us
             .
          
           
             I
             come
             to
             the
             second
             evidence
             which
             God
             hath
             given
             us
             of
             
             his
             own
             existence
             ,
             which
             is
             the
             mark
             and
             
               impression
               which
               he
               hath
               left
               of
               an
               Infinite
               Wisdom
               and
               Counsel
               in
               the
               appearances
               which
               are
               in
               nature
               .
            
             There
             needs
             no
             great
             Criticism
             to
             find
             out
             the
             true
             Author
             of
             all
             the
             works
             of
             nature
             ;
             the
             works
             themselves
             shew
             the
             Author
             as
             plainly
             ,
             as
             if
             his
             effigies
             were
             drawn
             upon
             them
             .
             If
             the
             great
             curiosity
             and
             contrivance
             of
             any
             
               artificial
               engine
            
             speak
             the
             excellency
             of
             the
             
               Mechanical
               wit
            
             of
             the
             framer
             of
             it
             ;
             what
             ridiculous
             folly
             will
             it
             be
             to
             impute
             that
             rare
             mechanism
             of
             the
             works
             of
             nature
             to
             the
             blind
             and
             
               fortuitous
               motion
            
             of
             some
             particles
             of
             matter
             ?
             Suppose
             a
             multitude
             of
             letters
             casually
             thrown
             together
             ,
             should
             fall
             so
             handsomly
             in
             order
             ,
             that
             we
             might
             read
             in
             them
             the
             names
             of
             
               Troja
               ,
               Iuno
               ,
               Aeneas
               ,
               Dido
               ,
               Turnus
               ,
               Ascanius
               ,
            
             or
             the
             like
             ;
             is
             it
             possible
             for
             any
             to
             imagine
             that
             ever
             they
             should
             reach
             the
             
               grandeur
               ,
               stile
               ,
               matter
            
             and
             accuracy
             of
             the
             whole
             books
             of
             the
             Aeneids
             ?
             So
             granting
             ,
             that
             now
             matter
             being
             set
             in
             motion
             by
             a
             
               divine
               power
            
             ,
             may
             by
             its
             continual
             agitation
             ,
             at
             last
             produce
             some
             of
             the
             appearances
             of
             nature
             ;
             yet
             what
             is
             this
             to
             the
             
               whole
               Universe
            
             ,
             or
             the
             
               admirable
               contrivance
            
             of
             any
             one
             part
             in
             it
             ?
             If
             these
             things
             had
             been
             the
             result
             of
             meer
             matter
             and
             motion
             ,
             when
             once
             the
             particles
             of
             matter
             had
             been
             so
             united
             and
             settled
             together
             ,
             as
             to
             produce
             any
             one
             species
             of
             animals
             in
             the
             world
             ,
             (
             which
             it
             is
             almost
             unconceivable
             they
             should
             )
             yet
             we
             cannot
             think
             that
             if
             there
             had
             been
             but
             symmetry
             of
             parts
             enough
             for
             it
             meerly
             to
             subsist
             its
             self
             ,
             and
             propagate
             more
             ,
             there
             could
             have
             been
             any
             further
             attempt
             made
             by
             those
             Atoms
             which
             had
             been
             once
             settled
             in
             a
             
               determinate
               figure
            
             .
             How
             came
             it
             then
             to
             pass
             that
             there
             is
             not
             
               any
               one
               species
            
             of
             animals
             in
             the
             world
             ,
             
             but
             what
             hath
             such
             an
             
               order
               ,
               symmetry
            
             and
             contrivance
             of
             parts
             which
             speaks
             more
             then
             meer
             necessity
             of
             subsistence
             ;
             and
             therefore
             speaks
             them
             to
             be
             the
             effects
             or
             a
             
               suprenm
               Governour
            
             of
             the
             world
             ,
             and
             not
             the
             products
             of
             meer
             matter
             ?
             Is
             it
             possible
             that
             any
             ,
             who
             is
             not
             before
             hand
             resolved
             to
             exclude
             a
             Deity
             ,
             should
             imagine
             that
             any
             particles
             of
             matter
             should
             fall
             into
             the
             exact
             
               form
               ,
               order
               ,
               motion
            
             ,
             and
             serviceableness
             to
             the
             world
             which
             the
             
               Heavenly
               bodies
            
             are
             in
             ,
             without
             
               divine
               counsel
            
             and
             wisdom
             disposing
             of
             them
             ?
             Tully
             tells
             us
             of
             a
             speech
             of
             Aristotle
             to
             this
             purpose
             ;
             
               If
               we
               could
               suppose
            
             
             
               persons
               to
               have
               lived
               in
               some
               caverns
               of
               the
               earth
               ,
               and
               to
               have
               enjoyed
               every
               thing
               there
               of
               pleasure
               ,
               and
               riches
               ,
               or
               whatever
               it
               is
               which
               we
               think
               makes
               mens
               lives
               happy
               ,
               and
               had
               never
               been
               abroad
               upon
               the
               surface
               of
               the
               earth
               ,
               but
               had
               only
               had
               some
               obscure
               report
               of
               an
               Infinite
               power
               and
               Being
               ;
               and
               that
               afterwards
               these
               persons
               should
               by
               an
               opening
               of
               the
               caverns
               wherein
               they
               were
               ,
               come
               abroad
               into
               these
               parts
               of
               the
               world
               ,
               and
               should
               suddenly
               behold
               the
               earth
               ,
               Sea
               ,
               and
               the
               Heavens
               ,
               and
               observe
               the
               vastness
               of
               the
               clouds
               and
               violence
               of
               winds
               ,
               and
               behold
               the
               bigness
               ,
               beauty
               ,
               and
               influence
               of
               the
               Sun
               ,
               and
               how
               the
               day
               depended
               upon
               his
               presence
               ,
               and
               upon
               his
               withdrawing
               should
               view
               the
               face
               of
               the
               heavens
               again
               ,
            
             (
             as
             it
             were
             the
             second
             course
             of
             
               nature
               )
               the
               order
               ,
               and
               ornament
               of
               the
               Stars
               ,
               the
               varieties
               of
               the
               light
               of
               the
               moon
               ,
               their
               rising
               and
               setting
               ,
               and
               their
               fixed
               ,
               and
               immoveable
               courses
               ,
               they
               could
               not
               hold
               from
               believing
               there
               was
               a
               Deity
               ,
               and
               that
               these
               were
               the
               effects
               of
               his
               power
               .
            
             So
             vastly
             different
             are
             the
             free
             and
             
               natural
               emanations
            
             of
             our
             souls
             ,
             from
             that
             which
             we
             force
             and
             strain
             out
             of
             our
             selves
             ,
             by
             distorting
             and
             wringing
             those
             free
             principles
             of
             reason
             which
             God
             hath
             given
             us
             .
             When
             a
             few
             sorry
             experiments
             and
             some
             
               arbitrarious
               Hypotheses
            
             ,
             must
             make
             us
             form
             other
             conceptions
             of
             things
             ,
             then
             the
             
               Majesty
               ,
               order
            
             and
             beauty
             of
             them
             do
             naturally
             suggest
             to
             us
             :
             We
             see
             when
             once
             we
             can
             but
             abstract
             our
             minds
             from
             those
             prejudices
             which
             continual
             conversation
             with
             the
             world
             brings
             upon
             us
             ,
             by
             that
             speech
             of
             Aristotle
             ,
             how
             readily
             our
             minds
             will
             frame
             an
             
               excellent
               commentary
            
             upon
             those
             words
             of
             the
             royal
             
               Psalmist
               ,
               The
               Heavens
               declare
               the
               glory
               of
               God
               ,
               and
               the
               Firmament
               shews
               his
               bandy-work
               .
            
             To
             which
             purpose
             likewise
             those
             words
             of
             the
             
             excellent
             Orator
             himself
             in
             another
             place
             are
             very
             observeable
             ;
             
               Quid
               est
               enim
               verius
               quam
               neminem
               esse
               oportere
               tam
            
             
             
               stultè
               arrogantem
               ,
               ut
               in
               se
               mentem
               &
               rationem
               putet
               inesse
               ,
               in
               coelo
               mundóque
               non
               putet
               ?
               aut
               ea
               quae
               vix
               summâ
               ingenii
               ratione
               comprehendat
               ,
               nulla
               ratione
               moveri
               putat
               ?
               quem
               verb
               astrorum
               ordines
               ,
               quem
               dierum
               noctiumque
               vicissitudines
               ,
               quem
               mensium
               temperatio
               ,
               quemque
               ea
               quae
               gignuntur
               nobis
               ad
               fruexdum
               ,
               non
               gratume
               esse
               cogant
               ,
               hunc
               hominem
               omninò
               numerare
               qui
               decet
               ?
               What
               monstrous
               arrogancy
               would
               it
               be
               in
               any
               man
               to
               think
               there
               is
               a
               mind
               and
               reason
               in
               himself
               ,
               and
               that
               there
               is
               none
               in
               the
               world
               ?
               Or
               to
               think
               those
               things
               are
               moved
               without
               reason
               and
               understanding
               ,
               which
               all
               that
               he
               hath
               is
               scarce
               able
               to
               comprehend
               ?
               Neither
               can
               he
               deserve
               the
               name
               of
               a
               man
               ,
               from
               whom
               the
               observation
               of
               the
               courses
               of
               the
               stars
               ,
               the
               succession
               and
               order
               of
               seasons
               ,
               and
               the
               innumerable
               benefits
               which
               he
               enjoyes
               in
               the
               world
               ,
               does
               not
               extort
               gratitude
               towards
               that
               Being
               which
               ordered
               all
               these
               things
               .
            
             What
             a
             low
             opinion
             then
             had
             those
             more
             resined
             and
             
               generous
               spirits
            
             who
             went
             only
             upon
             principles
             of
             pure
             and
             
               undistorted
               reason
            
             ,
             of
             those
             mean
             and
             
               ignoble
               souls
            
             which
             were
             inclined
             to
             Atheism
             ;
             especially
             then
             ,
             when
             Religion
             was
             so
             abused
             ,
             that
             it
             was
             true
             of
             the
             wisest
             of
             them
             ,
             what
             one
             said
             of
             
               Erasmus
               ,
               Magis
               habuit
               quid
               fugeret
               quam
               quid
               sequeretur
               ,
            
             they
             knew
             what
             to
             avoid
             ,
             but
             not
             what
             they
             should
             embrace
             ?
             And
             vet
             when
             they
             saw
             so
             much
             into
             the
             folly
             and
             superstition
             of
             
               Heathen
               worship
            
             ,
             they
             saw
             the
             greatest
             reason
             still
             to
             adhere
             to
             the
             belief
             of
             a
             Deity
             ,
             as
             may
             be
             clearly
             seen
             ,
             especially
             in
             the
             second
             of
             those
             
               excellent
               Dialogues
            
             of
             
               Tully
               ,
               de
               natura
               Deorum
            
             .
             Where
             this
             particular
             argument
             to
             prove
             a
             Deity
             from
             the
             admirable
             contrivance
             of
             the
             works
             of
             nature
             ,
             is
             managed
             with
             a
             great
             deal
             of
             ●loguence
             and
             reason
             ,
             and
             by
             particular
             enumeration
             of
             most
             considerable
             parts
             of
             the
             Universe
             .
             So
             unbecoming
             a
             late
             Philosopher
             was
             that
             reason
             of
             his
             ,
             why
             he
             waved
             the
             argument
             from
             the
             consideration
             of
             the
             world
             ,
             to
             inferr
             a
             Deity
             ,
             because
             the
             
               ends
               of
               God
               are
               unsearchable
               ,
               as
               flowing
               from
               his
               Infinite
               wisdom
               .
            
             For
             what
             though
             God
             may
             conceal
             some
             things
             from
             men
             ,
             which
             he
             intends
             ,
             and
             are
             of
             no
             concernment
             for
             man
             to
             know
             ,
             must
             therefore
             of
             necessity
             those
             ends
             of
             his
             be
             unsearchable
             in
             his
             works
             of
             Creation
             ,
             
             which
             referr
             so
             immediately
             to
             the
             advantage
             of
             lfe
             ,
             and
             tend
             so
             much
             to
             the
             veneration
             of
             the
             Deity
             ?
          
           
             Nay
             the
             peculiar
             use
             and
             serviceableness
             of
             many
             parts
             of
             
             the
             Universe
             ,
             especially
             of
             Animals
             ,
             and
             chiefly
             of
             man
             ,
             is
             so
             evident
             ,
             that
             this
             hath
             been
             the
             main
             argument
             which
             hath
             induced
             some
             ,
             otherwise
             Atheistical
             enough
             ,
             to
             acknowledge
             and
             adore
             a
             Deity
             .
             And
             although
             the
             Epicureans
             be
             lamentably
             puzzled
             to
             give
             any
             tolerable
             account
             of
             many
             other
             appearances
             in
             nature
             ,
             yet
             they
             nowhere
             discover
             so
             much
             weakness
             and
             ignorance
             ,
             as
             when
             they
             come
             to
             discourse
             
               De
               usu
               partium
            
             ,
             about
             the
             contrivance
             of
             the
             parts
             of
             
               mans
               body
            
             .
             Whose
             opinion
             is
             thus
             briefly
             delivered
             by
             Lucretius
             ,
             
               
                 Nil
                 ideo
                 quoniam
                 natum'st
                 in
                 corpore
                 ut
                 uti
              
               
                 Possemus
                 ;
                 sed
                 quodnatum'st
                 id
                 procreat
                 usum
                 .
                 
              
            
             i.
             e.
             
               that
               no-parts
               of
               mans
               body
               were
               designed
               for
               that
               use
               which
               they
               are
               imployed
               for
               ,
               but
               the
               parts
               by
               chance
               fell
               into
               that
               form
               they
               are
               in
               ,
               and
               men
               by
               degrees
               brought
               them
               to
               their
               present
               use
               and
               serviceableness
               .
            
             An
             opinion
             at
             first
             view
             so
             strangely
             unreasonable
             ,
             that
             we
             cannot
             think
             Epicurus
             should
             have
             ever
             embraced
             it
             ,
             had
             it
             not
             unavoidably
             followed
             upon
             his
             Hypothesis
             of
             all
             things
             in
             the
             Universe
             resulting
             only
             from
             a
             
               fortuitous
               concourse
            
             of
             Atoms
             :
             According
             to
             which
             he
             supposed
             in
             man
             a
             
               different
               configuration
            
             of
             parts
             would
             happen
             ,
             from
             the
             various
             agitation
             and
             concretion
             of
             those
             little
             particles
             which
             at
             first
             run
             together
             in
             the
             fashion
             of
             a
             man
             ;
             and
             because
             that
             man
             had
             in
             him
             a
             more
             florid
             and
             
               vivacious
               spirit
            
             ,
             made
             up
             of
             the
             most
             subtile
             and
             
               moveable
               Atoms
            
             ,
             thence
             motion
             came
             into
             the
             several
             parts
             ,
             suitable
             to
             the
             
               different
               conformation
            
             of
             them
             .
             And
             because
             those
             Atoms
             of
             which
             the
             soul
             is
             composed
             ,
             are
             capable
             of
             sensation
             ,
             thence
             it
             comes
             to
             pass
             ,
             that
             it
             sees
             in
             the
             
               eye
               ,
               hears
            
             in
             the
             ear
             ,
             and
             smells
             in
             the
             nostrills
             .
             This
             is
             the
             most
             which
             is
             made
             of
             the
             opinion
             of
             Epicurus
             by
             the
             late
             sedulous
             vindicator
             of
             him
             ,
             which
             yet
             himself
             calls
             
               intoleranda
               opinio
            
             ;
             and
             it
             will
             appear
             to
             be
             so
             ,
             not
             only
             as
             contradicting
             what
             God
             himself
             hath
             delivered
             concerning
             man
             ,
             but
             what
             reason
             its
             self
             will
             easily
             
             suggest
             from
             the
             consideration
             of
             the
             several
             parts
             of
             
               mans
               body
            
             .
             It
             must
             be
             confessed
             there
             were
             some
             Philosophers
             elder
             then
             Epicurus
             who
             were
             much
             inclined
             to
             this
             opinion
             ,
             as
             
               Democritus
               ,
               Empedocles
               ,
               Anaxagoras
            
             and
             others
             ;
             yet
             we
             find
             those
             who
             more
             narrowly
             searched
             into
             the
             natures
             of
             
               living
               creatures
            
             ,
             were
             thereby
             brought
             to
             acknowledg
             a
             
               divine
               providence
            
             which
             with
             a
             great
             deal
             of
             wisdom
             did
             order
             the
             several
             parts
             of
             animals
             ,
             and
             adapted
             them
             to
             their
             peculiar
             uses
             .
             And
             although
             Aristotle
             in
             his
             books
             
               de
               partibus
               animalium
            
             ,
             hath
             said
             enough
             to
             refute
             the
             fond
             opinion
             of
             those
             Philosophers
             ;
             yet
             none
             hath
             handled
             this
             argument
             with
             more
             exactness
             and
             accuracy
             ,
             and
             with
             a
             more
             peculiar
             reflection
             on
             Epicurus
             ,
             then
             Galen
             hath
             done
             in
             his
             
               excellent
               piece
               De
               usu
               partium
            
             .
             Which
             Gassendus
             thinks
             Galen
             writ
             with
             a
             kind
             of
             Enthusiasm
             upon
             him
             ,
             
               (
               adeo
               totum
               opus
               videtur
            
             
             conscriptum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             and
             so
             that
             all
             those
             
               seventeen
               books
            
             of
             his
             on
             that
             subject
             ,
             are
             a
             kind
             of
             119.
             
             Psalm
             in
             Philosophy
             ,
             or
             a
             
               perpetual
               Hymn
            
             upon
             the
             praise
             of
             the
             great
             Creator
             ,
             or
             a
             just
             Commentary
             on
             those
             words
             of
             the
             
               Psalmist
               ,
               Psal.
            
             139.
             14.
             
             
               I
               am
               fearfully
               and
               wonderfully
               made
               ;
               marvellous
               are
               thy
               works
               ,
               and
               that
               my
               soul
               knoweth
               right
               well
               .
            
             In
             the
             entrance
             of
             those
             
               books
               ,
               Galen
               first
            
             shews
             the
             great
             variety
             of
             parts
             which
             is
             in
             several
             animals
             suitable
             to
             their
             several
             natures
             ;
             the
             horse
             because
             of
             his
             swiftness
             and
             pride
             ;
             hath
             the
             strongest
             hoofs
             and
             most
             
               curled
               main
            
             ;
             the
             Lyon
             because
             of
             his
             fierceness
             and
             courage
             hath
             his
             
               strength
               lying
            
             in
             his
             teeth
             and
             paws
             ;
             the
             Bull
             in
             his
             horns
             ;
             the
             Boar
             in
             his
             tusks
             ;
             the
             Hart
             and
             Hare
             being
             
               timerous
               creatures
            
             ,
             their
             parts
             are
             made
             fittest
             for
             flight
             :
             but
             man
             ,
             because
             he
             hath
             a
             principle
             of
             reason
             in
             him
             ,
             hath
             no
             defensive
             or
             offensive
             weapons
             in
             his
             body
             ,
             but
             he
             hath
             hands
             to
             make
             use
             of
             both
             ;
             which
             being
             joyned
             with
             and
             imployed
             by
             his
             reason
             ,
             far
             exceed
             all
             those
             advantages
             which
             any
             other
             creatures
             have
             ,
             being
             imployed
             not
             only
             to
             defend
             himself
             ,
             but
             to
             
               build
               houses
               ,
               make
               clothes
               ,
               arms
               ,
               nets
               ,
            
             whatever
             is
             useful
             for
             himself
             ,
             or
             hurtful
             to
             those
             creatures
             which
             he
             hath
             command
             over
             ;
             but
             because
             man
             was
             made
             for
             society
             and
             
               civil
               converse
            
             ,
             therefore
             his
             hands
             were
             not
             only
             imployed
             to
             defend
             himself
             or
             hurt
             other
             creatures
             ,
             but
             for
             the
             mutual
             benefit
             and
             advantage
             
             of
             mankind
             ;
             for
             by
             these
             were
             
               Laws
               written
               ,
               Temples
               built
            
             ,
             all
             instruments
             of
             Arts
             framed
             ;
             by
             them
             we
             enjoy
             the
             benefit
             of
             others
             wits
             ,
             we
             can
             discourse
             with
             
               Plato
               ,
               Aristotle
               ,
               Hippocrates
            
             ,
             and
             other
             antients
             ,
             though
             at
             such
             a
             dist●nce
             from
             us
             .
             Now
             that
             the
             configuration
             of
             parts
             is
             not
             the
             cause
             of
             the
             use
             of
             them
             afterwards
             ;
             as
             the
             
               Lyons
               paw
            
             ,
             of
             his
             courage
             ,
             the
             
               Bulls
               horns
            
             of
             his
             fierceness
             ,
             or
             the
             slenderness
             of
             the
             Hart
             of
             its
             fearfulness
             ,
             appears
             by
             this
             ,
             because
             the
             young
             ones
             of
             the
             several
             kinds
             of
             animals
             ,
             before
             their
             parts
             are
             grown
             up
             ,
             strive
             to
             make
             the
             same
             use
             of
             them
             which
             the
             others
             do
             .
             As
             Galen
             saith
             ,
             he
             had
             often
             seen
             a
             
               Bull-calf
               pushing
            
             with
             his
             head
             before
             any
             horns
             were
             grown
             out
             ,
             and
             a
             
               Colt
               kicking
            
             when
             his
             hoofs
             were
             yet
             tender
             ,
             and
             a
             young
             Boar
             defending
             himself
             with
             his
             jaws
             before
             he
             had
             any
             tusks
             ;
             which
             is
             an
             evident
             argument
             that
             the
             parts
             were
             designed
             for
             the
             use
             ,
             and
             not
             the
             use
             follow
             the
             
               parts
               .
               So
            
             ,
             saith
             he
             ,
             
               take
               three
               eggs
               ,
               one
               of
               an
               Eagle
               ,
               another
               of
               a
               Duck
               ,
               and
               a
               third
               of
               a
               Serpent
               ,
               and
               after
               they
               are
               hatched
               through
               a
               moderate
               heat
               ,
               we
               shall
               find
               when
               they
               are
               but
               newly
               hatched
               ,
               the
               two
               first
               will
               be
               striving
               to
               fly
               before
               they
               have
               wings
               ,
               and
               the
               third
               endeavouring
               to
               creep
               away
               on
               its
               belly
               ;
               and
               if
               you
               breed
               them
               up
               to
               greater
               perfection
               ,
               and
               bring
               them
               into
               the
               open
               air
               ,
               you
               will
               presently
               see
               the
               young
               Eagle
               mounting
               into
               the
               air
               ,
               the
               Duck
               quoddling
               into
               a
               pool
               ,
               and
               the
               Serpent
               creep
               under
               ground
               .
            
             Afterwards
             he
             comes
             particularly
             to
             handle
             the
             several
             parts
             of
             mans
             body
             ,
             and
             first
             begins
             with
             the
             Hand
             ,
             and
             shews
             in
             each
             part
             that
             it
             were
             impossible
             to
             have
             framed
             them
             with
             greater
             conveniency
             for
             their
             several
             uses
             then
             they
             have
             .
             The
             use
             of
             the
             hand
             is
             to
             
               take
               hold
            
             of
             any
             thing
             which
             man
             can
             use
             ;
             now
             there
             being
             things
             of
             such
             
               different
               sizes
            
             which
             men
             may
             use
             ,
             it
             had
             been
             impossible
             for
             the
             hand
             ,
             if
             it
             had
             been
             one
             
               entire
               thing
            
             and
             undivided
             ,
             that
             it
             could
             have
             held
             
               things
               greater
            
             or
             lesser
             then
             its
             self
             ,
             but
             it
             must
             have
             been
             equal
             to
             it
             .
             But
             now
             as
             the
             fingers
             are
             placed
             and
             divided
             ,
             they
             are
             equally
             fit
             for
             laying
             
               hold
               of
               objects
            
             of
             any
             size
             or
             quantity
             ;
             For
             the
             least
             things
             ,
             as
             a
             
               Barley
               corn
            
             ,
             are
             taken
             up
             with
             the
             fore-finger
             and
             the
             thumb
             ,
             things
             somewhat
             bigger
             are
             taken
             up
             by
             the
             same
             ,
             but
             not
             by
             the
             extremities
             of
             them
             as
             before
             ;
             things
             somewhat
             bigger
             then
             these
             ,
             
             with
             the
             
               thumb
               ,
               fore-finger
            
             and
             middle-finger
             ,
             and
             so
             on
             by
             degrees
             ,
             till
             at
             last
             the
             whole
             hand
             is
             used
             ;
             so
             that
             the
             division
             of
             the
             hand
             into
             fingers
             is
             necessary
             .
             Neither
             were
             this
             enough
             ,
             but
             the
             very
             position
             of
             the
             fingers
             as
             they
             are
             ,
             is
             necessary
             too
             ;
             for
             they
             had
             been
             useless
             if
             they
             had
             been
             all
             divided
             in
             a
             
               right
               line
            
             ;
             for
             the
             firmest
             hold
             is
             either
             circular
             or
             at
             least
             in
             two
             opposite
             points
             ;
             but
             now
             this
             is
             provided
             for
             ,
             by
             the
             position
             of
             the
             thumb
             which
             may
             equally
             joyn
             with
             any
             of
             the
             fingers
             in
             taking
             hold
             of
             any
             thing
             .
             After
             this
             ,
             he
             largely
             shews
             the
             patticular
             necessity
             of
             the
             
               softness
               ,
               roundness
            
             of
             the
             flesh
             ,
             and
             nails
             on
             the
             tops
             of
             the
             fingers
             ;
             and
             the
             special
             usefulness
             of
             these
             ;
             and
             then
             comes
             to
             the
             bones
             of
             the
             fingers
             ,
             how
             necessary
             they
             are
             for
             
               firm
               hold
            
             ,
             and
             if
             there
             had
             been
             but
             
               one
               bone
            
             in
             each
             finger
             ,
             they
             would
             have
             served
             only
             for
             those
             things
             which
             we
             take
             up
             when
             they
             are
             extended
             ;
             but
             now
             seeing
             they
             have
             three
             several
             joynts
             ,
             they
             are
             fitted
             for
             all
             kinds
             of
             things
             ;
             for
             when
             we
             bow
             our
             fingers
             we
             use
             them
             as
             though
             they
             had
             no
             bones
             at
             all
             ,
             and
             when
             we
             stretch
             them
             out
             ,
             as
             though
             they
             were
             all
             but
             one
             
               entire
               bone
            
             ;
             and
             the
             several
             inflections
             of
             the
             joynts
             serve
             for
             all
             kind
             of
             figures
             :
             and
             then
             he
             shews
             the
             necessity
             of
             the
             
               flesh
               within
            
             the
             fingers
             ,
             and
             on
             either
             side
             of
             them
             ,
             and
             upon
             them
             ;
             and
             so
             with
             wonderful
             accuracy
             handles
             the
             
               magnitude
               ,
               number
               ,
               figure
            
             of
             the
             bones
             ,
             and
             nature
             of
             the
             joynts
             of
             the
             fingers
             ,
             and
             then
             the
             tendons
             and
             muscles
             belonging
             to
             the
             several
             fingers
             ,
             which
             after
             he
             hath
             discoursed
             on
             through
             his
             
               first
               Book
            
             ,
             he
             concludes
             it
             with
             the
             
               manifest
               inconveniency
            
             which
             would
             follow
             in
             the
             hand
             ,
             were
             not
             every
             thing
             in
             it
             in
             that
             exact
             
               magnitude
               ,
               position
            
             ,
             and
             figure
             in
             which
             it
             is
             .
             With
             the
             same
             exactness
             he
             goes
             through
             all
             the
             parts
             of
             the
             body
             ,
             handling
             in
             the
             second
             Book
             all
             that
             belongs
             to
             the
             arm
             ,
             in
             the
             third
             the
             legs
             ,
             in
             the
             fourth
             and
             fifth
             the
             Organs
             of
             nutrition
             ,
             in
             the
             sixth
             and
             seventh
             the
             lungs
             ,
             in
             the
             eighth
             and
             ninth
             the
             Head
             ,
             in
             the
             tenth
             the
             peculiar
             and
             
               admirable
               fabrick
            
             of
             the
             eyes
             ,
             in
             the
             eleventh
             the
             other
             parts
             of
             the
             face
             ,
             in
             the
             twelfth
             the
             parts
             of
             the
             back
             ,
             and
             so
             in
             the
             thirteenth
             ,
             in
             the
             fourteenth
             and
             fifteenth
             the
             genitals
             ,
             in
             the
             sixteenth
             the
             
               arteryes
               ,
               veins
            
             ,
             and
             nerves
             ,
             and
             in
             the
             last
             the
             
               peculiar
               disposition
            
             and
             figure
             of
             all
             these
             parts
             ,
             and
             the
             usefulness
             of
             
             the
             whole
             design
             :
             Which
             is
             as
             great
             as
             can
             be
             in
             any
             work
             whatsoever
             ,
             which
             is
             for
             us
             to
             take
             notice
             of
             the
             
               admirable
               wisdom
               of
               God
            
             in
             contriving
             the
             several
             parts
             of
             the
             
               body
               of
               man
            
             :
             So
             that
             ,
             that
             whole
             book
             contains
             in
             it
             a
             most
             full
             and
             
               pregnant
               demonstration
            
             of
             a
             Deity
             ,
             which
             every
             man
             carries
             about
             with
             him
             in
             the
             structure
             of
             his
             body
             ,
             on
             which
             account
             men
             need
             not
             go
             out
             of
             themselves
             to
             find
             proof
             of
             a
             Deity
             ,
             whether
             they
             consider
             their
             minds
             or
             their
             bodies
             ,
             of
             which
             it
             may
             be
             more
             truly
             said
             ,
             then
             Heraclitus
             of
             old
             did
             of
             his
             
               Stove
               ,
               Etiam
               hic
               Dii
               sunt
               .
            
             So
             that
             of
             all
             persons
             ,
             I
             should
             
             most
             wonder
             at
             those
             whose
             imployment
             particularly
             leads
             them
             to
             the
             understanding
             the
             parts
             and
             nature
             of
             mans
             body
             ,
             if
             the
             proverb
             be
             not
             a
             great
             injury
             to
             them
             ,
             since
             they
             have
             fuller
             insight
             into
             this
             demonstration
             of
             a
             Deity
             in
             the
             Fabrick
             of
             mans
             body
             ,
             then
             many
             others
             who
             converse
             only
             with
             some
             jejune
             and
             
               sapless
               writings
            
             .
             And
             certainly
             ,
             whatever
             is
             imagined
             to
             the
             contrary
             by
             men
             of
             weak
             understandings
             ,
             the
             best
             way
             to
             cure
             the
             world
             of
             Atheism
             is
             
               true
               Philosophy
            
             ,
             or
             a
             search
             into
             the
             natures
             of
             things
             ;
             which
             the
             more
             deep
             and
             profound
             it
             is
             ,
             the
             more
             impossible
             will
             it
             be
             found
             to
             explicate
             all
             the
             phaenomena
             of
             nature
             by
             meer
             matter
             and
             Motion
             .
             It
             was
             wisely
             observed
             of
             a
             great
             person
             and
             Philosopher
             ,
             that
             a
             narrow
             and
             
               slight
               inspection
            
             into
             nature
             ,
             enclined
             men
             of
             
               weak
               heads
            
             to
             Atheism
             ;
             but
             a
             more
             through
             
               -
               insight
            
             into
             the
             causes
             of
             things
             ,
             made
             them
             more
             evidently
             see
             the
             
               necessary
               dependence
            
             of
             things
             on
             the
             great
             and
             
               wise
               Creator
            
             of
             them
             .
             A
             little
             knowledge
             of
             Philosophy
             is
             apt
             to
             make
             mens
             
               heads
               dizzy
            
             ,
             and
             then
             in
             danger
             of
             falling
             into
             the
             gulf
             of
             Atheism
             ;
             but
             a
             more
             careful
             and
             diligent
             view
             of
             it
             ,
             brings
             them
             into
             sobriety
             and
             their
             right
             wits
             again
             .
             Such
             a
             slight
             inspection
             had
             the
             followers
             of
             Epicurus
             into
             the
             nature
             of
             things
             ;
             for
             when
             they
             found
             how
             in
             the
             present
             state
             of
             the
             world
             the
             various
             motion
             and
             configuration
             of
             the
             particles
             of
             matter
             would
             handsomly
             salve
             many
             appearances
             of
             nature
             ,
             they
             drunk
             with
             the
             success
             ,
             reel
             presently
             into
             an
             
               Infinite
               space
            
             ,
             and
             there
             imagine
             they
             behold
             
               infinite
               worlds
            
             made
             of
             the
             
               concretion
               of
               Atoms
            
             ,
             and
             ever
             since
             their
             eyes
             have
             been
             so
             dusted
             with
             these
             little
             Atoms
             ,
             that
             they
             could
             see
             nothing
             else
             in
             the
             world
             but
             them
             .
             Which
             how
             gross
             and
             unreasonable
             
             it
             is
             ,
             will
             appear
             ,
             from
             our
             present
             subject
             ;
             for
             who
             but
             Lucretius
             or
             Epicurus
             could
             ever
             think
             that
             
               our
               nostrils
               were
               at
               first
               fashioned
               as
               they
               are
               meerly
               by
               the
               violent
               impulse
               of
               the
               air
               within
               ,
               which
               would
               force
               its
               self
               a
               passage
               out
               ?
            
             But
             how
             came
             the
             air
             into
             the
             body
             before
             it
             was
             forced
             out
             ?
             did
             it
             first
             break
             open
             the
             lips
             ,
             make
             all
             that
             round
             cavity
             in
             the
             mouth
             ,
             for
             a
             passage
             through
             the
             
               aspera
               arteria
            
             ?
             but
             if
             when
             it
             was
             in
             ,
             it
             would
             come
             out
             again
             ,
             was
             not
             the
             mouth
             wide
             enough
             to
             let
             it
             go
             ?
             or
             did
             the
             first
             
               man
               shut
            
             his
             mouth
             on
             purpose
             to
             finde
             another
             vent
             for
             the
             air
             ?
             if
             so
             ,
             how
             chance
             the
             force
             of
             the
             air
             did
             not
             carry
             away
             the
             epiglottis
             ?
             or
             if
             it
             got
             safely
             up
             to
             the
             nose
             ,
             how
             came
             it
             not
             to
             force
             a
             passage
             out
             about
             the
             eyes
             rather
             then
             to
             go
             down
             so
             low
             first
             ?
             But
             if
             we
             believe
             these
             rare
             contrivers
             of
             
               mans
               body
            
             ,
             all
             the
             
               inward
               vessels
               of
               the
               body
               were
               made
               by
               the
               course
               of
               water
               ,
               as
               channels
               are
            
             ;
             but
             how
             is
             it
             possible
             ,
             to
             imagine
             that
             the
             Oesophagus
             and
             the
             stomack
             should
             be
             so
             curiously
             contrived
             by
             the
             meer
             force
             of
             water
             ?
             and
             that
             all
             the
             Intestines
             should
             be
             made
             only
             as
             channels
             to
             let
             it
             out
             again
             when
             it
             was
             once
             in
             ?
             but
             how
             comes
             then
             such
             a
             kind
             of
             reciprocation
             and
             
               Peristactick
               motion
            
             in
             those
             vessels
             ?
             how
             come
             the
             several
             coats
             of
             them
             to
             be
             so
             firme
             ?
             if
             it
             had
             been
             only
             a
             forced
             passage
             ,
             it
             would
             have
             been
             direct
             and
             through
             the
             substance
             of
             the
             parts
             ,
             as
             we
             finde
             it
             to
             be
             in
             all
             
               forced
               passages
            
             in
             the
             body
             of
             the
             earth
             .
             Besides
             ,
             if
             the
             water
             received
             into
             the
             stomack
             forced
             the
             passage
             through
             the
             guts
             ,
             how
             comes
             it
             not
             to
             run
             in
             the
             channel
             it
             had
             made
             for
             its
             self
             ?
             or
             did
             it
             not
             like
             that
             passage
             when
             other
             things
             came
             into
             it
             ,
             and
             therefore
             found
             out
             a
             more
             secret
             one
             into
             the
             bladder
             ?
             but
             if
             that
             were
             made
             by
             the
             water
             ,
             how
             came
             it
             to
             be
             so
             full
             of
             membranes
             ,
             and
             so
             subject
             to
             dilatation
             ?
             Thus
             ridiculous
             will
             men
             make
             themselves
             ,
             rather
             then
             shew
             themselves
             men
             in
             owning
             and
             adoring
             that
             
               infinitely
               wise
            
             and
             
               powerful
               God
            
             ,
             who
             
               orders
               all
               things
               in
               the
               world
               according
               to
               the
               counsel
               of
               his
               Will.
            
             What
             can
             be
             more
             plain
             and
             evident
             then
             the
             peculiar
             usefulness
             of
             the
             several
             parts
             of
             
               mans
               body
            
             is
             ?
             What
             other
             intent
             can
             be
             imagined
             that
             man
             is
             formed
             with
             a
             mouth
             ,
             but
             only
             for
             taking
             in
             of
             nourishment
             ,
             and
             for
             receiving
             and
             
               letting
               forth
            
             of
             air
             ?
             or
             that
             an
             infant
             is
             so
             ready
             to
             open
             his
             
             mouth
             ,
             but
             that
             there
             are
             breasts
             and
             milk
             for
             him
             to
             suck
             in
             order
             to
             his
             nourishment
             ?
             Why
             should
             the
             Oesophagus
             be
             so
             hollow
             and
             the
             stomack
             so
             wide
             ,
             but
             that
             one
             was
             provided
             for
             the
             better
             conveyance
             of
             the
             meat
             down
             ,
             and
             the
             other
             for
             the
             fermentation
             of
             it
             ?
             whence
             come
             all
             the
             other
             vessels
             to
             be
             so
             conveniently
             placed
             ,
             were
             it
             not
             for
             the
             distribution
             of
             nourishment
             into
             the
             several
             parts
             ,
             or
             for
             conveying
             away
             the
             excrements
             of
             it
             ?
             Can
             any
             one
             think
             that
             the
             several
             muscles
             and
             tendons
             should
             be
             placed
             in
             the
             more
             solid
             parts
             for
             any
             other
             end
             then
             for
             the
             better
             motion
             of
             them
             ?
             or
             that
             the
             nerves
             should
             be
             derived
             from
             the
             brain
             into
             the
             several
             parts
             of
             the
             body
             for
             any
             other
             design
             then
             to
             be
             the
             instruments
             of
             sense
             and
             motion
             ?
             or
             that
             the
             
               continual
               motion
            
             of
             the
             heart
             should
             be
             for
             any
             other
             purpose
             ,
             then
             for
             receiving
             and
             distribution
             of
             the
             blood
             through
             the
             arteries
             into
             the
             parts
             of
             the
             body
             ?
             or
             that
             the
             eye
             with
             all
             its
             curious
             fabrick
             should
             be
             only
             
               accidentally
               imployed
            
             in
             seeing
             ?
             These
             things
             are
             so
             plain
             ,
             that
             however
             the
             Epicureans
             may
             more
             easily
             lose
             themselves
             and
             deceive
             others
             in
             explaining
             the
             appearances
             of
             nature
             in
             some
             
               inanimate
               beings
            
             ,
             yet
             when
             they
             come
             with
             their
             
               blind
               concourse
            
             of
             Atoms
             to
             give
             an
             account
             of
             the
             parts
             of
             animals
             ,
             they
             miserably
             befool
             themselves
             and
             expose
             themselves
             only
             to
             contempt
             and
             pitty
             .
             It
             were
             easie
             to
             multiply
             examples
             in
             this
             kind
             ,
             but
             I
             shall
             only
             mention
             one
             thing
             more
             ,
             which
             is
             ,
             if
             all
             the
             parts
             of
             
               mans
               body
            
             have
             no
             higher
             original
             then
             the
             concourse
             of
             Atoms
             in
             the
             first
             man
             and
             woman
             ,
             by
             what
             were
             the
             
               umbilical
               vessels
            
             formed
             ,
             whereby
             the
             Child
             in
             the
             womb
             receives
             its
             nourishment
             ?
             by
             what
             atoms
             was
             the
             passage
             of
             the
             
               succus
               nutritius
            
             framed
             from
             the
             mother
             to
             the
             child
             ?
             how
             come
             those
             vessels
             to
             close
             up
             so
             naturally
             upon
             the
             birth
             of
             the
             child
             ,
             and
             it
             to
             seek
             its
             nourishment
             in
             quite
             another
             way
             ?
             Will
             the
             particles
             of
             matter
             which
             by
             their
             concretion
             formed
             the
             first
             pair
             ,
             salve
             this
             too
             ?
             Thus
             still
             we
             see
             how
             impossible
             it
             is
             (
             to
             go
             no
             further
             then
             our
             selves
             )
             to
             give
             any
             tolerable
             account
             of
             things
             without
             an
             
               infinite
               power
            
             and
             Being
             which
             produced
             all
             these
             things
             ,
             and
             hath
             left
             so
             plain
             an
             inscription
             of
             himself
             upon
             the
             works
             of
             nature
             ,
             that
             none
             but
             those
             who
             shut
             their
             eyes
             can
             abstain
             from
             seeing
             it
             .
          
           
           
             I
             come
             now
             to
             the
             third
             evidence
             of
             a
             Deity
             ,
             which
             is
             ,
             that
             
             
               there
               are
               some
               beings
               in
               the
               world
               which
               cannot
               depend
               upon
               matter
               or
               motion
               ,
               i.
               e.
            
             that
             there
             are
             some
             spiritual
             and
             
               immaterial
               substances
            
             or
             Beings
             (
             for
             if
             the
             thing
             be
             acknowledged
             ,
             it
             is
             unbecoming
             a
             man
             to
             contend
             about
             words
             )
             the
             consequence
             of
             this
             for
             the
             proving
             a
             Deity
             ,
             neither
             hath
             been
             nor
             I
             suppose
             will
             be
             denyed
             by
             such
             who
             question
             an
             
               infinite
               Being
            
             ,
             the
             same
             
               principles
               leading
            
             to
             the
             denying
             and
             the
             proof
             of
             both
             ,
             and
             
               immaterial
               Beings
            
             being
             the
             strongest
             proof
             that
             there
             is
             something
             above
             matter
             in
             the
             world
             .
             If
             there
             be
             then
             such
             things
             in
             the
             world
             which
             matter
             and
             motion
             cannot
             be
             the
             causes
             of
             ,
             then
             there
             are
             certainly
             spiritual
             and
             
               immaterial
               Beings
            
             ,
             and
             that
             I
             shall
             make
             appear
             both
             as
             to
             the
             minds
             of
             men
             ,
             and
             to
             some
             
               extraordinary
               effects
            
             which
             are
             produced
             in
             the
             world
             .
          
           
             1.
             
             I
             begin
             with
             the
             
               nature
               of
               the
               soul
               of
               man.
            
             And
             herein
             I
             must
             confine
             my self
             to
             those
             arguments
             which
             directly
             prove
             my
             present
             purpose
             ,
             and
             on
             that
             account
             must
             quit
             all
             those
             common
             arguments
             to
             prove
             the
             
               souls
               immortality
            
             from
             the
             attributes
             of
             God
             ;
             for
             all
             these
             do
             suppose
             the
             existence
             of
             a
             Deity
             as
             already
             evident
             ;
             neither
             can
             I
             rely
             with
             safety
             on
             the
             way
             which
             some
             have
             taken
             to
             prove
             the
             immortality
             of
             the
             soul
             meerly
             from
             the
             phoenomena
             of
             sensation
             ,
             which
             they
             endeavour
             to
             prove
             cannot
             be
             performed
             by
             meer
             matter
             and
             motion
             ;
             for
             granting
             all
             this
             ,
             yet
             the
             utmost
             that
             can
             be
             proved
             by
             it
             is
             no
             greater
             immort●lity
             in
             our
             souls
             then
             in
             the
             souls
             of
             Brutes
             ;
             and
             in
             the
             sense
             in
             which
             that
             is
             admitted
             ,
             I
             suppose
             an
             Epicurean
             will
             not
             deny
             the
             soul
             of
             man
             to
             be
             immortal
             as
             Demonax
             in
             Lucian
             said
             ,
             when
             he
             was
             asked
             whether
             the
             soul
             were
             immortal
             or
             no
             ,
             
               it
               is
            
             (
             said
             he
             )
             
               but
               as
               all
               things
               else
               are
            
             ;
             for
             those
             who
             make
             the
             soul
             to
             be
             nothing
             but
             some
             more
             subtile
             and
             
               active
               particles
            
             of
             matter
             ,
             do
             not
             think
             that
             upon
             death
             they
             are
             annihilated
             ,
             but
             that
             only
             they
             are
             dispersed
             and
             dissipated
             ,
             or
             in
             the
             Platonists
             phrase
             ,
             may
             
               return
               to
               the
               soul
               of
               the
               world
               .
            
             These
             wayes
             I
             cannot
             think
             to
             be
             sufficient
             probations
             of
             such
             a
             spiritual
             and
             
               immaterial
               Being
            
             in
             man
             which
             we
             now
             enquire
             for
             ,
             much
             less
             can
             I
             make
             use
             of
             so
             precarious
             and
             infirm
             an
             hypothesis
             as
             praeexistence
             ,
             which
             makes
             men
             apt
             to
             suspect
             
             the
             cogency
             of
             such
             reasons
             which
             tend
             to
             prove
             the
             immortality
             of
             the
             soul
             ,
             which
             are
             linked
             with
             a
             supposition
             ,
             not
             only
             inevident
             either
             to
             sense
             or
             reason
             ,
             but
             likewise
             needless
             and
             impertinent
             .
             For
             I
             know
             no
             one
             argument
             which
             doth
             directly
             prove
             the
             immateriality
             of
             the
             soul
             that
             doth
             in
             the
             least
             infer
             any
             necessity
             of
             praeexistence
             ,
             but
             on
             the
             same
             accounts
             it
             will
             prove
             the
             souls
             eternity
             .
             Being
             therefore
             thus
             at
             liberty
             to
             enquire
             into
             the
             nature
             of
             the
             soul
             considered
             in
             her
             self
             ,
             our
             only
             way
             must
             be
             to
             finde
             out
             such
             peculiar
             properties
             in
             the
             soul
             of
             man
             ,
             which
             cannot
             be
             salved
             on
             supposition
             there
             were
             nothing
             else
             but
             matter
             and
             motion
             in
             the
             world
             .
             Supposing
             then
             that
             all
             sensation
             in
             man
             doth
             arise
             from
             
               corporeal
               motion
            
             which
             is
             so
             strongly
             asserted
             by
             the
             
               modern
               Philosophers
            
             ,
             and
             that
             the
             
               highest
               conceptions
            
             which
             depend
             on
             sense
             can
             amount
             no
             higher
             then
             imagination
             ,
             which
             is
             evident
             ;
             if
             it
             can
             then
             be
             proved
             that
             there
             is
             a
             principle
             of
             action
             in
             man
             which
             proceeds
             in
             a
             different
             way
             of
             operation
             then
             sensation
             does
             ,
             and
             that
             there
             are
             such
             operations
             of
             the
             soul
             which
             are
             not
             imaginations
             ,
             it
             will
             be
             then
             clear
             that
             there
             is
             a
             principle
             in
             man
             higher
             then
             matter
             and
             motion
             .
             Now
             although
             it
             be
             a
             task
             sufficiently
             difficult
             to
             explain
             the
             manner
             of
             sensation
             its
             self
             in
             a
             meer
             
               mechanical
               way
            
             ,
             supposing
             no
             higher
             principle
             then
             meer
             matter
             ,
             yet
             it
             will
             appear
             far
             more
             difficult
             ,
             nay
             impossible
             without
             a
             spiritual
             or
             immaterial
             Being
             to
             salve
             such
             appearances
             in
             man
             which
             transcend
             the
             power
             of
             imagination
             ;
             which
             will
             appear
             by
             these
             following
             operations
             of
             the
             mind
             which
             every
             one
             who
             hath
             it
             ,
             may
             finde
             within
             himself
             .
          
           
             1.
             
             
               Correcting
               the
               errors
               of
               imagination
            
             .
             For
             if
             all
             our
             perceptions
             were
             nothing
             else
             but
             the
             images
             of
             
               corporeal
               things
            
             left
             in
             the
             brain
             ,
             the
             judgement
             of
             the
             mind
             must
             of
             necessity
             be
             according
             to
             the
             impressions
             which
             are
             made
             upon
             the
             organs
             of
             sense
             .
             But
             now
             if
             our
             
               minds
               can
            
             and
             
               do
               form
               apprehensions
            
             of
             things
             quite
             different
             from
             those
             which
             are
             conveyed
             by
             sense
             ,
             there
             must
             be
             a
             
               higher
               principle
            
             of
             knowledge
             in
             man
             then
             imagination
             is
             .
             For
             which
             the
             common
             instance
             of
             the
             just
             magnitude
             of
             the
             Sun
             is
             very
             plain
             ;
             If
             we
             judge
             according
             to
             the
             image
             which
             is
             conveyed
             to
             the
             brain
             by
             our
             eyes
             ,
             we
             can
             never
             imagine
             the
             Sun
             to
             be
             bigger
             then
             
             he
             seems
             to
             us
             to
             be
             ;
             nay
             though
             the
             sight
             be
             advantaged
             by
             the
             help
             of
             Telescopes
             ,
             it
             cannot
             receive
             such
             an
             image
             or
             Idea
             of
             the
             Sun
             which
             answers
             to
             its
             just
             
               magnitude
               ,
               viz
            
             that
             it
             is
             160.
             times
             bigger
             then
             the
             earth
             .
             From
             whence
             now
             comes
             this
             apprehension
             of
             the
             bigness
             of
             the
             Sun
             above
             that
             proportion
             which
             can
             possibly
             come
             in
             at
             our
             senses
             ?
             If
             it
             be
             said
             ,
             
               that
               by
               the
               observation
               of
               the
               lessening
               of
               objects
               according
               to
               the
               proportion
               of
               distance
               ,
               the
               mind
               may
               come
               to
               understand
               how
               much
               bigger
               the
               Sun
               may
               be
               then
               he
               seems
               ,
            
             I
             grant
             it
             ;
             but
             withall
             enquire
             how
             the
             imagination
             comes
             to
             have
             proportions
             and
             distances
             which
             are
             me●r
             respects
             ,
             and
             can
             have
             no
             
               corporeal
               phantasmes
            
             whereby
             to
             be
             represented
             to
             it
             ;
             so
             that
             by
             this
             very
             way
             of
             ratiocination
             it
             is
             evident
             ,
             that
             there
             is
             some
             principle
             in
             man
             beyond
             imagination
             .
             Again
             when
             the
             mind
             by
             ratiocination
             hath
             proceeded
             thus
             far
             and
             sindes
             the
             Sun
             to
             be
             so
             great
             ,
             what
             Idea
             is
             there
             of
             this
             magnitude
             in
             the
             mind
             ?
             the
             mind
             cannot
             six
             its
             self
             on
             any
             thing
             but
             it
             must
             have
             an
             Idea
             of
             it
             ;
             from
             whence
             comes
             this
             Idea
             ?
             not
             from
             
               corporeal
               phantasmes
            
             ;
             for
             none
             of
             them
             could
             ever
             convey
             the
             cue
             magnitude
             of
             the
             Sun
             to
             the
             mind
             ,
             and
             therefore
             the
             forming
             of
             this
             Idea
             must
             be
             a
             pure
             act
             of
             Intellection
             which
             corrects
             the
             errors
             of
             imagination
             ,
             and
             is
             a
             principle
             above
             it
             .
             So
             in
             the
             sight
             of
             a
             stick
             ,
             when
             under
             water
             ,
             the
             representation
             of
             it
             by
             the
             sense
             to
             imagination
             is
             as
             crooked
             ,
             for
             
               corporeal
               motion
            
             carries
             things
             to
             the
             eye
             without
             any
             judgement
             upon
             them
             ;
             the
             
               eye
               conveyes
            
             the
             image
             to
             the
             brain
             ,
             and
             according
             to
             the
             rules
             of
             
               corporeal
               perception
            
             must
             presently
             take
             every
             thing
             for
             true
             which
             is
             conveyed
             thither
             ;
             now
             from
             what
             principle
             is
             it
             that
             this
             error
             of
             our
             senses
             is
             correcteà
             ?
             So
             in
             many
             other
             things
             wherein
             our
             imaginations
             are
             quite
             puzled
             ,
             and
             when
             we
             go
             according
             to
             them
             ,
             it
             is
             impossible
             to
             apprehend
             things
             as
             our
             reason
             tells
             us
             they
             are
             ;
             thus
             as
             to
             the
             Antipodes
             ,
             our
             imaginations
             are
             wholly
             of
             the
             mind
             of
             the
             ancients
             ,
             that
             the
             Antipodes
             to
             us
             must
             needs
             be
             in
             danger
             of
             knocking
             their
             heads
             against
             the
             Stars
             ,
             and
             if
             they
             go
             upon
             any
             thing
             ,
             it
             must
             be
             their
             heads
             ,
             and
             that
             that
             part
             of
             the
             Heavens
             which
             is
             in
             the
             other
             Hemisphere
             is
             below
             us
             ;
             these
             are
             
               pertinacious
               srrors
            
             of
             imagination
             while
             we
             adhere
             to
             that
             ,
             and
             are
             only
             corrigible
             by
             our
             reason
             which
             makes
             
             it
             evident
             to
             be
             otherwise
             .
             Besides
             ,
             there
             are
             many
             things
             our
             reason
             and
             
               understanding
               inform
            
             us
             that
             they
             
               may
               be
            
             ,
             and
             yet
             our
             imaginations
             can
             form
             no
             Idea
             of
             them
             ;
             let
             an
             Epicurean
             Philosopher
             try
             the
             power
             of
             his
             imagination
             in
             his
             Inane
             or
             
               Infinite
               empty
               space
            
             ,
             and
             he
             will
             soon
             finde
             ,
             that
             as
             strong
             as
             his
             Phancy
             is
             ,
             it
             will
             soon
             tire
             and
             retreat
             as
             not
             being
             able
             to
             course
             through
             so
             unimaginable
             a
             Space
             .
             So
             for
             
               eternal
               duration
            
             our
             reason
             tells
             us
             the
             thing
             is
             possible
             ,
             but
             when
             our
             imaginations
             begin
             to
             fardle
             up
             some
             conceptions
             of
             it
             ,
             they
             are
             presently
             tying
             both
             ends
             together
             ;
             which
             will
             make
             a
             strange
             Idea
             of
             eternity
             ;
             the
             case
             is
             the
             same
             in
             the
             
               infinite
               divisibility
            
             of
             quantity
             ,
             which
             Epicurus
             was
             somewhat
             aware
             of
             when
             he
             denied
             the
             thing
             .
             But
             how
             many
             
               Mathematical
               Problems
            
             are
             there
             which
             will
             jade
             our
             imaginations
             presently
             ,
             and
             yet
             our
             
               reason
               stands
            
             still
             and
             assures
             us
             of
             the
             possibility
             of
             the
             things
             ,
             as
             in
             
               two
               lines
               coming
               nearer
               still
               to
               each
               other
               ,
               and
               yet
               never
               meeting
               ,
            
             and
             in
             many
             other
             things
             ,
             which
             most
             clearly
             evidence
             that
             there
             is
             a
             higher
             faculty
             in
             man
             which
             exceeds
             matter
             and
             motion
             ,
             when
             it
             is
             able
             thus
             to
             correct
             the
             faults
             and
             to
             supply
             the
             defects
             of
             imagination
             .
          
           
             2.
             
             
               Reflex
               acts
               of
               the
               mind
               upon
               its
               self
            
             argue
             a
             higher
             principle
             then
             imagination
             .
             That
             there
             are
             such
             things
             are
             
             evident
             to
             any
             one
             who
             hath
             any
             use
             of
             cogitation
             ;
             and
             if
             any
             one
             doubt
             of
             it
             ,
             his
             very
             doubting
             argues
             he
             hath
             
               reflex
               acts
            
             ;
             for
             he
             could
             not
             doubt
             whether
             he
             had
             or
             no
             ,
             but
             by
             reflection
             upon
             himself
             .
             Now
             that
             
               reflex
               acts
            
             should
             be
             caused
             through
             matter
             and
             motion
             ,
             or
             through
             meer
             imagination
             ,
             is
             unconceivable
             .
             For
             we
             see
             no
             matter
             can
             act
             upon
             its
             self
             ;
             indeed
             one
             part
             of
             
               extended
               matter
            
             may
             act
             upon
             another
             ,
             but
             not
             purely
             upon
             its
             self
             ;
             the
             extremities
             of
             the
             fingers
             can
             never
             feel
             themselves
             ,
             though
             they
             may
             touch
             each
             other
             ;
             neither
             can
             
               imagination
               reflect
            
             on
             its
             self
             ;
             for
             that
             proceeding
             upon
             
               corporeal
               images
            
             ,
             must
             have
             such
             a
             representation
             from
             the
             senses
             of
             what
             it
             acts
             upon
             ;
             now
             what
             image
             of
             
               its
               self
            
             can
             be
             conveyed
             to
             the
             imagination
             through
             the
             external
             organs
             of
             sense
             ?
             The
             eye
             may
             see
             through
             the
             motion
             of
             the
             objects
             of
             
               sight
               pressing
            
             upon
             it
             ;
             but
             how
             can
             it
             see
             that
             it
             sees
             ?
             so
             the
             imagination
             receives
             the
             
               images
               conveyed
            
             to
             the
             brain
             ;
             but
             
             what
             shop
             hath
             it
             to
             make
             new
             ones
             in
             of
             
               its
               self
            
             ,
             and
             so
             be
             guilty
             of
             the
             
               greatest
               Idolatry
            
             of
             worshipping
             its
             
               own
               Image
            
             ?
             But
             though
             the
             imagination
             cannot
             thus
             reflect
             ,
             yet
             we
             finde
             such
             a
             principle
             within
             us
             that
             is
             very
             apt
             to
             retire
             into
             its
             self
             ,
             and
             
               recollect
               things
            
             which
             could
             never
             have
             been
             conserved
             so
             long
             in
             that
             shop
             of
             shadows
             the
             imagination
             .
             For
             if
             imagination
             be
             nothing
             else
             but
             as
             a
             modern
             Philosopher
             defines
             it
             ,
             
               conception
               remaining
               ,
               and
               a
               little
               and
               little
               decaying
               from
               and
               after
               the
               act
               of
               sense
               ,
               like
               the
               motion
               of
               water
               after
               a
            
             
             
               stone
               is
               thrown
               into
               it
            
             ,
             how
             is
             it
             possible
             that
             at
             so
             great
             a
             distance
             of
             years
             ,
             as
             we
             commonly
             finde
             ,
             the
             image
             of
             a
             thing
             may
             be
             retrieved
             with
             as
             much
             facility
             and
             freshness
             as
             to
             circumstances
             ,
             as
             if
             it
             were
             but
             new
             done
             ?
             and
             that
             account
             which
             he
             gives
             of
             remembrance
             is
             very
             weak
             and
             insufficient
             when
             he
             tells
             us
             ,
             that
             
               remembrance
               is
               nothing
               else
               but
               the
               missing
               of
               parts
               ,
               which
               every
               man
               expecteth
               should
               succeed
               after
            
             
             
               they
               have
               a
               conception
               of
               the
               whole
               .
            
             For
             according
             to
             this
             ,
             it
             is
             impossible
             for
             the
             mind
             to
             retrieve
             any
             object
             without
             mutilation
             of
             it
             ;
             and
             so
             there
             cannot
             possibly
             be
             a
             recollecting
             of
             all
             circumstances
             ,
             when
             an
             object
             is
             once
             passed
             ,
             and
             the
             motion
             begins
             to
             decay
             .
             But
             all
             this
             while
             ,
             we
             understand
             nothing
             by
             what
             means
             this
             
               decaying
               motion
            
             should
             continue
             so
             long
             as
             our
             memory
             can
             fetch
             things
             back
             ,
             or
             by
             what
             means
             an
             object
             when
             once
             passed
             ,
             can
             be
             recovered
             again
             if
             memory
             be
             nothing
             else
             but
             
               decaying
               motion
            
             .
             Such
             perplexities
             must
             needs
             arise
             ,
             when
             men
             will
             undertake
             to
             salve
             the
             
               inward
               operations
            
             of
             the
             soul
             by
             
               meer
               motion
            
             ;
             but
             is
             it
             not
             evident
             that
             many
             times
             when
             the
             mind
             is
             imployed
             about
             other
             things
             ,
             some
             phantasmes
             of
             things
             long
             ago
             past
             will
             come
             and
             present
             themselves
             to
             the
             mind
             ,
             with
             as
             much
             clearness
             as
             if
             new
             done
             ?
             whereas
             if
             memory
             were
             
               decaying
               motion
            
             ,
             the
             longer
             past
             ,
             the
             more
             impossible
             would
             it
             be
             to
             recover
             any
             thing
             ;
             but
             ,
             do
             we
             not
             finde
             that
             many
             
               old
               men
            
             will
             better
             remember
             the
             circumstances
             of
             many
             things
             they
             did
             in
             their
             Childhood
             then
             a
             year
             or
             two
             before
             ?
             Besides
             we
             see
             what
             quickness
             and
             vivacity
             there
             is
             in
             our
             
               intellectual
               faculties
            
             above
             
               corporeal
               motion
            
             ,
             with
             what
             facility
             the
             mind
             turns
             it self
             from
             one
             object
             to
             another
             ,
             how
             suddenly
             it
             rangeth
             the
             whole
             world
             ,
             how
             it
             trips
             over
             
               mountains
               ,
               crosseth
            
             the
             ocean
             ,
             
             mounts
             to
             the
             skies
             and
             at
             last
             quarryes
             upon
             its
             self
             ,
             and
             all
             in
             the
             twinkling
             of
             an
             
               Intellectual
               eye
            
             ?
             As
             quick
             as
             the
             eye
             of
             the
             body
             is
             ,
             the
             mind
             far
             exceeds
             it
             ,
             and
             can
             withdraw
             the
             imagination
             from
             attending
             the
             organs
             of
             sense
             ;
             thus
             do
             men
             who
             have
             their
             minds
             much
             
               fixed
               ,
               fix
            
             their
             eyes
             too
             ;
             and
             yet
             afterwards
             can
             scarce
             tell
             themselves
             what
             they
             have
             looked
             on
             all
             that
             while
             .
             Sometimes
             the
             mind
             sits
             and
             
               compares
               phantasmes
            
             together
             ,
             and
             sports
             its
             self
             in
             sorting
             them
             into
             several
             ranks
             and
             orders
             ,
             and
             making
             matches
             between
             such
             things
             which
             are
             sure
             to
             have
             no
             affinity
             with
             each
             other
             ,
             which
             are
             thence
             called
             
               entia
               rationis
            
             or
             the
             creatures
             of
             the
             mind
             .
             And
             can
             all
             these
             and
             many
             other
             such
             operations
             which
             men
             are
             conscious
             to
             themselves
             of
             ,
             be
             nothing
             else
             but
             the
             motion
             of
             some
             
               flegmatick
               matter
            
             ,
             the
             reaction
             of
             the
             brain
             ,
             and
             the
             meer
             effects
             of
             imagination
             ?
          
           
             3.
             
             
               The
               profound
               speculations
               of
               the
               mind
            
             argue
             a
             power
             far
             above
             imagination
             and
             
               corporeal
               motion
            
             .
             I
             wonder
             how
             Epicurus
             his
             soul
             ,
             when
             if
             we
             believe
             him
             ,
             it
             was
             made
             up
             of
             Atoms
             ,
             could
             ever
             imagine
             an
             
               Infinite
               Vacuity
            
             ?
             Could
             meer
             Atoms
             ever
             dispute
             whether
             they
             were
             Atoms
             or
             no
             ?
             For
             I
             doubt
             not
             but
             Epicurus
             was
             fain
             to
             argue
             much
             against
             himself
             ,
             before
             he
             could
             perswade
             himself
             to
             so
             stupendious
             a
             piece
             of
             folly
             ?
             Were
             there
             nothing
             in
             man
             but
             meer
             
               corporeal
               motion
            
             ,
             whence
             came
             the
             dispute
             ,
             whether
             the
             soul
             were
             corporeal
             or
             no
             ?
             Can
             Atoms
             frame
             Syllogismes
             in
             mood
             and
             figure
             ?
             and
             meer
             matter
             argue
             pro
             and
             con
             ,
             whether
             it
             be
             matter
             or
             something
             else
             ?
             What
             kinde
             of
             
               aëreal
               particles
            
             were
             their
             souls
             compounded
             of
             ,
             who
             first
             fancied
             themselves
             to
             be
             immaterial
             ?
             What
             strange
             agitations
             of
             matter
             were
             those
             which
             first
             made
             men
             think
             of
             an
             
               eternal
               state
            
             ?
             which
             thoughts
             have
             ever
             since
             so
             stuck
             upon
             these
             
               little
               sphaerical
               bodyes
            
             ,
             that
             they
             could
             never
             yet
             disburden
             themselves
             of
             them
             :
             Whence
             come
             such
             
               amazing
               fears
            
             ,
             such
             
               dreadful
               apprehensions
            
             ,
             such
             
               sinking
               thoughts
            
             of
             their
             
               future
               condition
            
             in
             minds
             that
             would
             fain
             ease
             themselves
             by
             believing
             that
             death
             would
             put
             a
             period
             both
             to
             soul
             and
             body
             ?
             whence
             on
             the
             other
             side
             come
             such
             
               encouraging
               hopes
            
             ,
             such
             
               confident
               expectations
            
             ,
             such
             
               comfortable
               prepossessions
            
             of
             their
             
               future
               state
            
             in
             the
             souls
             of
             
               good
               men
            
             ,
             when
             their
             bodyes
             are
             
             nearest
             to
             the
             
               grave
               ?
               Seneca
            
             who
             was
             somewhat
             dubious
             sometimes
             as
             to
             the
             
               future
               condition
            
             of
             the
             soul
             ,
             yet
             could
             tell
             his
             dear
             Lucilius
             with
             what
             pleasure
             he
             could
             think
             of
             it
             ;
             and
             could
             elsewhere
             say
             of
             the
             
               soul
               ,
               E●
               hoc
               habet
               argumentum
            
             
             
               divinitatis
               suae
               quod
               illum
               divina
               delectant
               ,
               nec
               ut
               alienis
               interest
               sed
               ut
               suis
               :
               the
               soul
               had
               that
               mark
               of
               Divinity
               in
               it
               ,
               that
               it
               was
               most
               pleased
               with
               Divine
               speculations
               ,
               and
               conversed
               with
               them
               as
               with
               matters
               which
               nearly
               concerned
               it
               .
            
             And
             when
             it
             hath
             once
             viewed
             the
             dimensions
             of
             the
             
               heavens
               ,
               contemnit
               domicilii
               prioris
               angustias
               ,
            
             it
             was
             ashamed
             of
             the
             cottage
             it
             dwelt
             in
             ;
             nay
             were
             it
             not
             for
             these
             
               speculations
               ,
               non
               fuerat
               operae
               pr●tium
               nasci
               ,
            
             it
             had
             not
             been
             worth
             while
             for
             the
             soul
             to
             have
             been
             in
             the
             body
             ;
             and
             as
             he
             goes
             on
             ,
             
               detrahe
               hoc
               inaestimabile
               bonum
               ,
               non
               est
               vita
               tanti
               ut
               sudem
               ,
               ut
               aestuem
               .
            
             Could
             there
             be
             now
             so
             great
             an
             Epicurisme
             in
             contemplation
             ,
             were
             the
             soul
             of
             man
             of
             Epicurus
             his
             mould
             ,
             a
             meer
             complexion
             of
             Atoms
             ?
             would
             dull
             and
             
               heavy
               matter
            
             ever
             have
             delighted
             to
             have
             searched
             so
             much
             into
             the
             causes
             of
             things
             ,
             to
             have
             gone
             over
             the
             world
             in
             its
             speculations
             ,
             and
             found
             more
             sweetness
             in
             knowledge
             ,
             then
             the
             little
             Epicure
             the
             
               Bee
               tasts
            
             in
             his
             choicest
             
               flowers
               ?
               Epicurus
            
             his
             own
             Philosophy
             is
             a
             demonstration
             against
             himself
             ;
             if
             his
             soul
             had
             not
             been
             of
             a
             
               purer
               nature
            
             then
             he
             fancied
             ,
             he
             would
             never
             have
             made
             his
             study
             of
             Philosophy
             a
             part
             of
             his
             Epicurisme
             ?
             Had
             his
             soul
             been
             such
             Atoms
             ,
             as
             he
             fancied
             ,
             when
             his
             brain
             had
             been
             well
             heated
             at
             his
             study
             ,
             those
             more
             vivid
             and
             
               spirituous
               particles
            
             ,
             like
             the
             spirits
             of
             wine
             had
             been
             in
             danger
             of
             evaporation
             ,
             and
             leaving
             the
             more
             
               lumpish
               matter
            
             to
             compleat
             his
             work
             .
             Of
             all
             persons
             ,
             I
             most
             admire
             that
             Philosophers
             who
             make
             so
             much
             use
             of
             their
             understandings
             ,
             should
             so
             
               ungratefully
               requite
            
             them
             ,
             and
             serve
             them
             like
             
               old
               horses
            
             ,
             when
             they
             have
             made
             them
             do
             all
             the
             service
             they
             could
             ,
             turn
             them
             into
             the
             high-wayes
             and
             let
             them
             dye
             in
             a
             ditch
             .
             But
             yet
             all
             Philosophers
             have
             not
             been
             so
             unthankful
             ;
             some
             have
             understood
             the
             worth
             of
             their
             souls
             and
             asserted
             it
             ,
             if
             they
             have
             not
             used
             too
             high
             ,
             i.
             e.
             
               Platonical
               expressions
            
             of
             it
             ,
             making
             it
             a
             particle
             not
             of
             matter
             ,
             but
             of
             the
             
               Divine
               nature
            
             its
             self
             ,
             a
             little
             Deity
             in
             a
             Cottage
             ,
             that
             stayes
             here
             a
             while
             and
             returns
             
             to
             that
             upper
             region
             from
             whence
             it
             came
             .
             As
             Manilius
             speaks
             ,
             
               
                 An
                 dubium
                 est
                 habitare
                 Deum
                 sub
                 pectore
                 nostro
                 ,
              
               
                 In
                 coelum
                 que
                 redire
                 animas
                 ,
                 caelóque
                 venire
                 ?
                 
              
            
             And
             while
             the
             soul
             is
             here
             in
             its
             cage
             ,
             it
             is
             continually
             
               fluttering
               up
            
             and
             down
             ,
             and
             delighting
             to
             look
             out
             now
             at
             this
             part
             ,
             and
             then
             at
             another
             ,
             to
             take
             a
             view
             by
             degrees
             of
             the
             
               whole
               Universe
            
             ;
             as
             the
             same
             Poet
             goes
             on
             
               
                 Quid
                 mirum
                 noscere
                 mundum
              
               
                 Si
                 possunt
                 homines
                 ,
                 quibus
                 est
                 &
                 mundus
                 in
                 ip
                 sis
                 :
              
               
                 Exemplumque
                 Dei
                 quisque
                 est
                 in
                 imagine
                 parvâ
                 ?
              
            
             The
             soul
             hath
             nothing
             more
             delightful
             to
             it
             then
             knowledge
             ,
             and
             
               no
               knowledge
            
             so
             pleasing
             and
             satisfactory
             as
             of
             him
             whose
             image
             and
             superscription
             it
             bears
             ,
             who
             makes
             himself
             most
             known
             to
             such
             as
             enquire
             after
             him
             ;
             
               
                 Seque
                 ipsum
                 inculcat
                 &
                 offert
              
               
                 Ut
                 bene
                 cognosci
                 possit
                 .
              
            
             I
             conclude
             this
             with
             that
             of
             Seneca
             in
             that
             excellent
             Preface
             to
             his
             natural
             questions
             ;
             
               O
               quam
               contempta
               res
               est
               homo
               nisi
               supra
               humana
               se
               erexerit
               !
               What
               a
               pittiful
               thing
               is
               man
               ,
               were
               it
               not
               that
               his
               soul
               was
               apt
               to
               soar
               above
               these
               earthly
               things
               ?
            
             And
             by
             this
             aptness
             to
             soar
             so
             high
             above
             these
             
               terrene
               objects
            
             ,
             and
             to
             converse
             with
             so
             much
             freedome
             with
             
               spiritual
               Beings
            
             ,
             as
             well
             as
             
               abstracted
               notions
            
             ,
             we
             may
             certainly
             infer
             that
             our
             
               rational
               souls
            
             are
             of
             a
             far
             more
             noble
             and
             refined
             nature
             ,
             then
             that
             more
             
               feculent
               principle
            
             of
             imagination
             which
             alwayes
             converses
             in
             
               faece
               Romuli
            
             ,
             and
             can
             go
             no
             further
             then
             our
             senses
             carry
             it
             .
             And
             thus
             I
             have
             made
             good
             the
             first
             proof
             ,
             that
             there
             is
             something
             above
             matter
             and
             motion
             in
             the
             world
             ,
             which
             is
             from
             that
             
               immaterial
               Being
            
             which
             is
             in
             man.
             
             
          
           
             The
             next
             evidence
             which
             we
             have
             of
             a
             Being
             above
             matter
             
             and
             motion
             ,
             is
             from
             
               the
               extraordinary
               eff●cts
               which
               have
               been
               in
               nature
               .
            
             I
             speak
             not
             now
             meerly
             of
             such
             things
             which
             by
             their
             natures
             and
             effects
             are
             manifested
             to
             proceed
             from
             some
             Beings
             which
             bear
             ill-will
             to
             
               mankind
               ,
               multitudes
            
             of
             which
             are
             related
             by
             men
             Philosophical
             and
             inquisitive
             ,
             with
             such
             enumerations
             of
             circumstances
             ,
             and
             particular
             evidences
             ,
             that
             they
             are
             not
             meer
             impostures
             ,
             that
             one
             may
             on
             the
             same
             grounds
             question
             any
             matter
             of
             fact
             which
             himself
             did
             not
             see
             ,
             as
             such
             relations
             which
             are
             delivered
             by
             persons
             without
             interest
             or
             design
             ,
             and
             such
             as
             were
             able
             to
             judge
             of
             the
             truth
             of
             circumstances
             ;
             such
             are
             both
             ancient
             and
             
               modern
               Philosophers
               ,
               Physitians
               ,
               Statesmen
            
             and
             others
             .
             Neither
             shall
             I
             insist
             on
             such
             prodigies
             which
             ofttimes
             presage
             revolutions
             in
             states
             ,
             if
             we
             believe
             Machiavel
             himself
             ,
             who
             in
             a
             whole
             chapter
             designedly
             proves
             it
             ;
             and
             professeth
             himself
             utterly
             
             to
             seek
             for
             the
             causes
             of
             them
             ,
             unless
             they
             may
             be
             attributed
             to
             some
             spi●its
             and
             Intelligences
             in
             the
             air
             which
             give
             the
             world
             notice
             of
             such
             things
             to
             come
             .
             But
             those
             things
             which
             I
             suppose
             have
             the
             most
             clear
             and
             undoubted
             evidence
             of
             true
             and
             
               undoubted
               miracles
            
             ,
             (
             the
             matters
             of
             fact
             being
             affirmed
             by
             eye-witnesses
             who
             sealed
             the
             truth
             of
             them
             with
             their
             lives
             )
             are
             those
             recorded
             in
             the
             Holy
             Scriptures
             ;
             which
             there
             are
             only
             two
             wayes
             to
             evade
             ,
             either
             by
             questioning
             the
             truth
             of
             the
             things
             ,
             which
             I
             suppose
             in
             the
             precedent
             book
             we
             have
             proved
             with
             as
             much
             
               rational
               evidence
            
             as
             any
             thing
             of
             that
             nature
             is
             capable
             of
             ,
             or
             else
             that
             the
             things
             therein
             recorded
             might
             be
             salved
             without
             a
             Deity
             .
             For
             which
             only
             two
             wayes
             have
             been
             excogitated
             by
             
               Atheistical
               spirits
            
             ,
             either
             attributing
             them
             to
             the
             power
             and
             influence
             of
             the
             Stars
             ,
             the
             foundations
             of
             which
             fond
             and
             absurd
             opinion
             have
             been
             taken
             away
             by
             those
             many
             writers
             ,
             who
             have
             rationally
             consuted
             the
             whole
             art
             of
             
               judicial
               Astrology
            
             ;
             or
             
             else
             that
             they
             are
             done
             by
             the
             meer
             power
             of
             imagination
             ,
             which
             is
             the
             way
             of
             Avicenna
             and
             some
             other
             Arabick
             writers
             ,
             which
             is
             so
             wilde
             an
             effect
             of
             the
             power
             of
             imagination
             ,
             that
             nothing
             doth
             so
             much
             demonstrate
             the
             
               irregular
               motions
            
             of
             it
             ,
             as
             such
             an
             opinion
             doth
             ;
             and
             is
             sufficiently
             derided
             and
             refuted
             by
             Pomponatius
             himself
             .
             
             Now
             then
             it
             being
             an
             acknowledged
             principle
             in
             
               nature
               ,
               that
               every
               thing
               continues
               in
               the
               course
               it
               is
               in
               ,
               till
               something
               more
               powerful
               put
               it
               out
               ,
            
             if
             then
             such
             things
             have
             been
             in
             the
             world
             ,
             which
             have
             been
             real
             alterations
             of
             the
             course
             of
             nature
             ,
             as
             the
             
               Suns
               standing
               still
               in
               the
               time
               of
            
             Joshua
             ,
             then
             there
             must
             be
             something
             above
             matter
             and
             motion
             ,
             and
             consequently
             that
             there
             is
             a
             God.
             
          
        
         
           
           
             CHAP.
             II.
             Of
             the
             Origine
             of
             the
             Universe
             .
          
           
             
               
                 The
                 necessity
                 of
                 the
                 belief
                 of
                 the
                 creation
                 of
                 the
                 world
                 in
                 order
                 to
                 the
                 truth
                 of
                 Religion
                 .
                 Of
                 the
                 several
                 Hypotheses
                 of
                 the
                 Philosophers
                 who
                 contradict
              
               Moses
               :
               
                 with
                 a
                 particular
                 examination
                 of
                 them
                 .
                 The
                 ancient
                 tradition
                 of
                 the
                 world
                 consonant
                 to
              
               Moses
               :
               
                 proved
                 from
                 the
                 Ionick
                 Philosophy
                 of
                 Thales
                 ,
                 and
                 the
                 Italick
                 of
                 Pythagoras
                 .
                 The
                 Pythagorick
                 Cabbala
                 rather
                 Aegyptian
                 then
                 Mosaick
                 .
                 Of
                 the
                 fluid
                 matter
                 which
                 was
                 the
                 material
                 principle
                 of
                 the
                 universe
                 .
                 Of
                 the
                 Hypothesis
                 of
                 the
                 eternity
                 of
                 the
                 world
                 asserted
                 by
              
               Ocellus
               Lucanus
               ,
               and
               Aristotle
               .
               
                 The
                 weakness
                 of
                 the
                 foundations
                 on
                 which
                 that
                 opinion
                 is
                 built
                 .
                 Of
                 the
                 manner
                 of
                 forming
                 principles
                 of
                 Philosophy
                 .
                 The
                 possibility
                 of
                 creation
                 proved
                 .
                 No
                 arguing
                 from
                 the
                 present
                 state
                 of
                 the
                 world
                 against
                 its
                 beginning
                 shewed
                 from
              
               Maimonides
               .
               
                 The
                 Platonists
                 arguments
                 from
                 the
                 goodness
                 of
                 God
                 for
                 the
                 eternity
                 of
                 the
                 world
                 answered
                 .
                 Of
                 the
                 Stoical
                 Hypothesis
                 of
                 the
                 eternity
                 of
                 matter
                 ;
                 whether
                 reconcilable
                 with
                 the
                 text
                 of
              
               Moses
               .
               
                 Of
                 the
                 opinions
                 of
              
               Plato
               and
               Pythagoras
               
                 concerning
                 the
                 praeexistence
                 of
                 matter
                 to
                 the
                 formation
                 of
                 the
                 world
                 .
                 The
                 contradiction
                 of
                 the
                 eternity
                 of
                 matter
                 to
                 the
                 nature
                 and
                 attributes
                 of
                 God.
                 Of
                 the
                 Atomical
                 Hypothesis
                 of
                 the
                 Origine
                 of
                 the
                 Universe
                 .
                 The
                 World
                 could
                 not
                 be
                 produced
                 by
                 a
                 casual
                 concourse
                 of
                 Atoms
                 proved
                 from
                 the
                 nature
                 and
                 motion
                 of
              
               Epicurus
               
                 his
                 Atoms
                 ,
                 and
                 the
                 Phaenomena
                 of
                 the
                 Universe
                 ,
                 especially
                 the
                 production
                 and
                 nature
                 of
                 Animals
                 .
                 Of
                 the
              
               Cartesian
               
                 Hypothesis
                 ,
                 that
                 it
                 cannot
                 salve
                 the
                 Origine
                 of
                 the
                 Universe
                 without
                 a
                 Deity
                 giving
                 motion
                 to
                 matter
                 .
              
            
          
           
             THE
             foundations
             of
             religion
             being
             thus
             established
             in
             
             the
             Being
             of
             God
             and
             the
             immortality
             of
             the
             soul
             ,
             we
             now
             come
             to
             erect
             our
             
               super
               structure
            
             upon
             them
             ,
             by
             asserting
             the
             undoubted
             
               truth
               ▪
            
             and
             certainty
             of
             that
             account
             of
             the
             
             world
             which
             is
             given
             us
             in
             the
             writings
             of
             Moses
             .
             Which
             beginning
             with
             the
             world
             its
             self
             leads
             us
             to
             a
             particular
             consideration
             of
             the
             Origine
             of
             the
             Universe
             ,
             the
             right
             understanding
             of
             which
             hath
             very
             great
             influence
             upon
             our
             belief
             of
             all
             that
             follows
             in
             the
             Word
             of
             God.
             For
             although
             we
             should
             assert
             with
             Epicurus
             the
             Being
             of
             a
             Deity
             ,
             if
             yet
             with
             him
             we
             add
             that
             the
             world
             was
             made
             by
             a
             
               casual
               concourse
            
             of
             Atoms
             ,
             all
             that
             part
             of
             Religion
             which
             lies
             in
             obedience
             to
             the
             Will
             of
             God
             is
             unavoidably
             destroyed
             .
             All
             that
             is
             left
             ,
             is
             only
             a
             kind
             of
             Veneration
             of
             a
             B●ing
             more
             excellent
             then
             our
             own
             ,
             which
             reacheth
             not
             to
             the
             government
             of
             mens
             lives
             ,
             and
             so
             will
             have
             no
             force
             at
             all
             upon
             the
             generality
             of
             the
             world
             ,
             who
             are
             only
             allured
             by
             hopes
             or
             awed
             by
             fears
             ,
             to
             that
             which
             of
             their
             choice
             they
             would
             be
             glad
             to
             be
             freed
             from
             .
             Besides
             what
             expressions
             of
             gratitude
             can
             be
             left
             to
             God
             for
             his
             goodness
             if
             he
             interpose
             not
             in
             the
             affairs
             of
             the
             world
             ?
             what
             dependence
             can
             there
             be
             on
             divine
             goodness
             ,
             if
             it
             be
             not
             at
             all
             manifested
             in
             the
             world
             ?
             what
             apprehensions
             can
             we
             have
             of
             
               Gods
               infinite
               Wisdom
            
             and
             Power
             ,
             if
             neither
             of
             them
             are
             discernable
             in
             the
             Being
             of
             the
             world
             ?
             And
             as
             the
             opinion
             of
             Epicurus
             destroys
             Religion
             ,
             so
             doth
             that
             of
             Aristotle
             which
             attributes
             eternity
             to
             the
             Universe
             ,
             and
             a
             necessary
             emanation
             of
             it
             from
             the
             first
             cause
             ,
             as
             light
             comes
             from
             the
             Sun
             ;
             for
             if
             so
             ,
             as
             Maimonides
             well
             observes
             ,
             
               the
               whole
               Religion
               of
            
             Moses
             
               is
               overthrown
               ,
               all
               his
               miracles
               are
               but
            
             
             
               impostures
               ,
               all
               the
               hopes
               which
               are
               grounded
               on
               the
               Promises
               of
               God
               ,
               are
               vain
               and
               fruitless
               .
            
             For
             if
             the
             world
             did
             of
             necessity
             exist
             ,
             then
             God
             is
             no
             
               free
               agent
            
             ;
             and
             if
             so
             ,
             then
             all
             
               instituted
               Religion
            
             is
             to
             no
             purpose
             ;
             nor
             can
             there
             be
             any
             expectation
             of
             reward
             ,
             or
             fear
             of
             punishment
             from
             him
             who
             hath
             nothing
             else
             to
             do
             in
             the
             world
             ,
             but
             to
             set
             the
             great
             wheele
             of
             the
             Heavens
             going
             .
             So
             much
             is
             it
             our
             concernment
             to
             enquire
             into
             the
             true
             Original
             of
             the
             world
             ;
             and
             on
             what
             evidence
             of
             reason
             those
             opinions
             are
             built
             ,
             which
             are
             so
             contrary
             to
             that
             account
             given
             of
             it
             in
             the
             very
             entrance
             of
             the
             B●oks
             of
             Moses
             .
             Wherein
             we
             read
             the
             true
             Origine
             of
             the
             world
             to
             have
             been
             by
             a
             production
             of
             it
             by
             the
             
               omnipotent
               Will
            
             and
             Word
             of
             God.
             This
             being
             then
             the
             plain
             assertion
             of
             Moses
             we
             come
             to
             compare
             it
             in
             point
             of
             reason
             ,
             with
             all
             those
             several
             Hypotheses
             
             which
             are
             repugnant
             to
             it
             ,
             which
             have
             been
             embraced
             in
             several
             ages
             by
             the
             Philosophers
             of
             greatest
             esteem
             in
             the
             world
             .
             Which
             may
             be
             reduced
             to
             these
             four
             :
             1.
             
             
               Such
               as
               suppose
               the
               world
               to
               have
               existed
               as
               it
               is
               from
               all
               eternity
               .
            
             2.
             
             
               Such
               as
               attribute
               the
               formation
               of
               the
               world
               as
               it
               is
               to
               God
               :
               but
               withall
               assert
               the
               praeexistence
               and
               eternity
               of
               matter
               .
            
             3.
             
             
               Such
               as
               deny
               any
               eternity
               to
               the
               world
               ,
               but
               assert
               the
               Origine
               of
               it
               to
               have
               been
               by
               a
               casual
               concourse
               of
               Atoms
               .
            
             4.
             
             
               Such
               as
               endeav●ur
               to
               explain
               the
               Origine
               of
               the
               Universe
               and
               all
               appearances
               of
               nature
               ,
               meerly
               by
               the
               Mechanical
               Laws
               of
               the
               motion
               of
               matter
               .
            
          
           
             I
             begin
             with
             those
             who
             asserted
             
               the
               eternity
               of
               the
               world
            
             as
             
             it
             is
             among
             whom
             Aristotle
             hath
             born
             the
             greatest
             name
             ;
             who
             seems
             to
             have
             arrogated
             this
             opinion
             to
             himself
             ;
             for
             when
             he
             enquires
             into
             the
             judgment
             of
             the
             Philosophers
             ,
             who
             had
             writ-before
             him
             ,
             he
             sayes
             of
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               all
               the
               Philosophers
               asserted
               that
               the
               world
               was
               made
               ,
            
             though
             some
             one
             way
             ,
             some
             another
             .
             And
             were
             this
             true
             which
             Aristotle-saith
             ,
             it
             would
             be
             the
             strongest
             prejudice
             against
             his
             opinion
             ;
             for
             if
             the
             world
             had
             been
             eternal
             ,
             how
             should
             it
             come
             to
             pass
             ,
             that
             the
             eldest
             Philosophers
             should
             so
             readily
             and
             unanimously
             embrace
             that
             opinion
             which
             asserted
             the
             production
             of
             the
             world
             ?
             Was
             it
             not
             a
             strong
             presumption
             of
             the
             Novity
             of
             the
             Universe
             ,
             that
             all
             Nations
             to
             whom
             the
             Philosophers
             resorted
             ,
             had
             memorials
             left
             among
             them
             of
             the
             first
             Origine
             of
             things
             ?
             And
             from
             hence
             it
             is
             observable
             ,
             that
             when
             the
             humour
             of
             Philosophizing
             began
             to
             take
             the
             Greeks
             (
             about
             the
             XL.
             Olympiad
             when
             we
             may
             suppose
             Thales
             to
             flourish
             )
             the
             beginning
             of
             the
             world
             was
             no
             matter
             of
             dispute
             ,
             but
             taking
             that
             for
             granted
             ,
             the
             enquiry
             was
             out
             of
             what
             
               material
               principle
            
             the
             Universe
             was
             formed
             ;
             of
             which
             Thales
             thus
             delivers
             his
             opinion
             in
             
               Tully
               ;
               aquam
            
             
             
               dixit
               esse
               initium
               rerum
               ,
               Deum
               autem
               eam
               mentem
               quae
               ex
               aqua
               cuncta
               fingeret
            
             ;
             wherein
             he
             plainly
             distinguisheth
             the
             efficient
             from
             the
             
               material
               cause
            
             of
             the
             world
             .
             The
             prime
             efficient
             was
             God
             ,
             the
             
               material
               principle
               water
            
             .
             It
             is
             a
             matter
             of
             some
             enquiry
             ,
             whether
             the
             
               first
               principles
            
             of
             Philosophy
             among
             the
             Greeks
             ,
             were
             not
             rather
             some
             traditional
             things
             conveyed
             to
             them
             from
             others
             ,
             then
             any
             certain
             Theoryes
             
             which
             they
             had
             formed
             from
             their
             own
             experiments
             and
             observations
             .
             The
             former
             is
             to
             me
             far
             the
             more
             probable
             on
             many
             accounts
             ,
             but
             chiefly
             on
             this
             ,
             that
             the
             
               first
               principles
            
             of
             the
             two
             founders
             of
             the
             chief
             sects
             of
             Philosophers
             ,
             viz.
             the
             Ionick
             ,
             and
             Italick
             ,
             (
             for
             all
             the
             other
             were
             but
             the
             various
             issues
             of
             these
             two
             )
             did
             come
             so
             near
             to
             that
             which
             we
             have
             the
             greatest
             reason
             to
             believe
             to
             have
             been
             the
             most
             certain
             account
             of
             the
             Origine
             of
             the
             world
             .
             For
             this
             opinion
             of
             Thales
             seems
             to
             have
             been
             part
             of
             that
             
               universal
               tradition
            
             which
             was
             continued
             in
             the
             world
             concerning
             the
             
               first
               principles
            
             of
             things
             :
             For
             I
             do
             not
             see
             any
             reason
             to
             aver
             with
             so
             much
             confidence
             ,
             as
             some
             do
             ,
             that
             those
             Philosophers
             who
             spake
             any
             thing
             consonantly
             to
             Moses
             ,
             must
             presently
             converse
             with
             the
             Iews
             ,
             transcribe
             their
             opinions
             out
             of
             the
             Scriptures
             ,
             or
             have
             it
             conveyed
             to
             them
             in
             some
             secret
             Cabbala
             of
             the
             Creation
             ,
             as
             it
             is
             affirmed
             of
             Pythagoras
             and
             Plato
             ,
             and
             may
             be
             with
             no
             less
             reason
             of
             Thales
             .
             But
             this
             I
             suppose
             may
             be
             made
             evident
             to
             any
             considerative
             person
             ,
             that
             those
             Philosophers
             of
             Greece
             who
             conversed
             most
             abroad
             in
             the
             world
             ,
             did
             speak
             far
             more
             agreeably
             to
             the
             true
             account
             of
             things
             ,
             then
             such
             who
             only
             endeavoured
             by
             their
             own
             wits
             to
             improve
             or
             correct
             those
             principles
             which
             were
             delivered
             by
             the
             other
             Philosophers
             .
             Which
             I
             impute
             not
             so
             much
             to
             their
             converse
             with
             the
             
               Mosaick
               writings
            
             ,
             as
             to
             that
             
               universal
               tradition
            
             of
             the
             first
             ages
             of
             the
             world
             ,
             which
             was
             preserved
             far
             better
             among
             the
             
               Phaenicians
               ,
               Aegyptians
               ,
               Chaldeans
            
             ,
             and
             others
             then
             among
             the
             Greeks
             .
             For
             which
             we
             have
             this
             evident
             reason
             ,
             that
             Greece
             was
             far
             more
             barbarous
             and
             rude
             in
             its
             elder
             times
             then
             those
             other
             Nations
             were
             ,
             which
             had
             means
             of
             preserving
             some
             monuments
             and
             general
             reports
             of
             the
             first
             ages
             of
             the
             world
             when
             the
             Graecians
             wanted
             them
             .
             And
             therefore
             we
             finde
             that
             Greece
             from
             its
             
               beginning
               shined
            
             with
             a
             borrowed
             light
             ;
             and
             saw
             not
             by
             an
             extromission
             of
             rayes
             of
             knowledge
             from
             its
             self
             ,
             but
             by
             an
             intromission
             of
             those
             representations
             of
             things
             which
             were
             received
             from
             other
             Nations
             .
             Those
             who
             formed
             Greece
             first
             into
             civil
             societies
             ,
             and
             licked
             it
             into
             the
             shape
             of
             well
             ordered
             Commonwealths
             ,
             were
             such
             who
             had
             been
             traders
             for
             knowledge
             into
             sorraign
             parts
             .
             To
             which
             purpose
             
             
               Diodorus
               Siculus
            
             informs
             us
             that
             Lycurgus
             and
             Solon
             ,
             
               as
               well
               as
               the
               Poets
            
             ,
             Orpheus
             ,
             Musaeus
             ,
             Melampus
             and
             Homer
             ,
             
             
               and
               the
               Philosophers
               ,
               afterwards
            
             Pythagoras
             ,
             Plato
             
               and
               others
               ,
               had
               gained
               most
               of
               their
               knowledge
               and
               wisdom
               out
               of
            
             Aegypt
             ;
             nay
             ,
             he
             saith
             in
             general
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               All
               those
               who
               were
               renowned
               among
               the
               Greeks
               for
               wisdome
               and
               learning
               ,
               did
               in
               ancient
               time
               resort
               to
            
             Aegypt
             ,
             
               to
               be
               acquainted
               with
               their
               Laws
               and
               knowledge
               .
            
             On
             this
             account
             therefore
             we
             are
             not
             to
             seek
             for
             the
             ancient
             and
             genuine
             tradition
             of
             the
             world
             from
             the
             native
             and
             
               home-bred
               Greeks
            
             ,
             such
             as
             Aristotle
             and
             Epicurus
             ,
             but
             from
             those
             who
             took
             the
             pains
             themselves
             to
             search
             into
             those
             records
             which
             were
             preserved
             among
             the
             elder
             and
             more
             
               knowing
               Nations
            
             ;
             And
             although
             the
             Nations
             they
             resorted
             to
             ,
             sought
             to
             advance
             their
             own
             reputation
             in
             the
             histories
             of
             their
             
               ancient
               times
            
             ,
             of
             which
             we
             have
             already
             given
             a
             large
             account
             ,
             yet
             they
             were
             more
             faithful
             in
             the
             account
             which
             they
             gave
             of
             the
             Origine
             of
             the
             
               whole
               Universe
            
             .
             For
             it
             appears
             from
             
               Diogenes
               Laertius
            
             that
             the
             Aegyptians
             did
             constantly
             believe
             ,
             
               that
               the
               world
               had
               a
               beginning
               ,
               and
               was
               corruptible
               ;
               that
               it
               was
               sphaerical
               and
               the
               Stars
               were
               of
               the
               nature
               of
               fire
               ;
               that
               the
               soul
               was
               of
               an
               immortal
            
             
             
               nature
               ,
               and
               did
               pass
               up
               and
               down
               the
               world
               .
            
             Which
             Lacrtius
             cites
             from
             Hecataeus
             and
             Ariscagoras
             .
             So
             that
             we
             need
             not
             make
             Pythagoras
             acquainted
             with
             such
             a
             Cabbala
             of
             the
             Creation
             ,
             which
             in
             all
             probability
             neither
             the
             Iews
             nor
             he
             ever
             dreamt
             of
             ;
             we
             finde
             a
             fair
             account
             may
             be
             given
             of
             most
             of
             the
             opinions
             of
             Pythagoras
             ,
             and
             whence
             he
             derived
             them
             ,
             without
             forcing
             the
             words
             of
             Moses
             into
             such
             a
             sense
             ,
             which
             the
             plainness
             and
             perspicuity
             of
             the
             writings
             of
             Moses
             argue
             them
             not
             capable
             to
             admit
             of
             .
             But
             I
             will
             not
             deny
             from
             those
             concurrent
             testimonies
             of
             Hermippus
             and
             Aristobulus
             ,
             
             besides
             
               Origen
               ,
               Porphyrie
               ,
               Clemens
               Alexandrinus
               ,
            
             and
             others
             ,
             that
             Pythagoras
             might
             have
             had
             opportunity
             of
             conversing
             with
             the
             Iews
             ,
             (
             which
             it
             is
             most
             probable
             was
             in
             Chaldea
             after
             the
             Captivity
             ,
             at
             which
             time
             Pythagoras
             was
             there
             among
             them
             )
             but
             that
             Pythagoras
             should
             converse
             with
             the
             successors
             of
             Elisha
             on
             mount
             Carmel
             ,
             as
             V●ssius
             
             thinks
             ,
             or
             that
             Moschus
             the
             
               Sidonian
               Philosopher
            
             in
             Iamblichus
             should
             be
             Moses
             ,
             as
             others
             fancy
             ,
             or
             that
             praeexistence
             
             of
             souls
             should
             be
             part
             of
             the
             
               Mosaick
               Cabbala
            
             ,
             or
             that
             the
             Pythagorick
             numbers
             ,
             as
             they
             are
             explained
             by
             
               Nicomachus
               Gerasenus
            
             in
             Photius
             ,
             should
             be
             adaequate
             to
             the
             dayes
             of
             the
             
               Creation
               Cabbalistically
            
             understood
             ,
             are
             fancyes
             too
             extravagant
             and
             Pythagorean
             to
             be
             easily
             embraced
             .
             If
             Pythagoras
             was
             circumcised
             ,
             it
             was
             more
             for
             Love
             of
             the
             Aegyptians
             then
             the
             Iews
             ,
             among
             whom
             he
             spent
             his
             twenty
             two
             years
             ;
             if
             praeexistence
             of
             souls
             be
             a
             rational
             hypothesis
             ,
             we
             may
             thank
             the
             Aegyptians
             for
             it
             ,
             and
             not
             Moses
             ;
             if
             numbers
             be
             so
             expressive
             of
             the
             work
             of
             Creation
             ,
             we
             are
             beholding
             to
             the
             
               Arithmetical
               Hieroglyphicks
            
             of
             Aegypt
             for
             them
             .
             But
             although
             Pythagoras
             might
             not
             be
             acquainted
             with
             such
             a
             Philosophick
             
             Cabbala
             of
             the
             Creation
             ,
             which
             none
             of
             the
             Iews
             as
             far
             as
             we
             can
             finde
             understood
             ,
             till
             one
             more
             versed
             in
             Plato
             and
             Pythagoras
             then
             in
             the
             learning
             of
             his
             own
             Nation
             ,
             viz.
             Philo
             of
             Alexandria
             ,
             began
             first
             to
             exercise
             his
             wit
             on
             the
             text
             of
             Moses
             with
             
               Platonick
               notions
            
             ;
             yet
             I
             shall
             easily
             grant
             that
             Pythagoras
             by
             means
             of
             his
             great
             industry
             and
             converse
             with
             the
             learned
             Nations
             ,
             might
             attain
             to
             far
             greater
             knowledge
             of
             many
             mysterious
             things
             in
             
               natural
               Philosophy
            
             ,
             and
             as
             to
             the
             Origine
             of
             the
             Universe
             ,
             then
             any
             of
             the
             
               Homebred
               Philosophers
            
             of
             Grecce
             ,
             or
             it
             may
             be
             then
             any
             one
             of
             the
             Nations
             he
             resorted
             to
             ,
             because
             he
             had
             the
             advantage
             of
             comparing
             the
             several
             accounts
             of
             them
             together
             ,
             and
             extracting
             out
             that
             which
             he
             judged
             the
             best
             of
             them
             .
             And
             hence
             Plutarch
             tells
             us
             ,
             that
             the
             first
             principles
             of
             the
             world
             according
             to
             Pythagoras
             ,
             were
             these
             two
             ,
             the
             one
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               an
               active
               and
               forming
            
             
             principle
             ,
             and
             that
             was
             God
             whom
             he
             called
             Mind
             (
             as
             Anaxagoras
             likewise
             did
             )
             the
             other
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               passive
               and
               material
            
             ,
             which
             is
             ,
             
               the
               visible
               world
            
             .
          
           
             And
             thus
             we
             see
             these
             two
             renowned
             founders
             of
             the
             Ionick
             
             and
             
               Italick
               societies
            
             of
             Philosophers
             ,
             both
             giving
             their
             concurrent
             Testimony
             with
             Moses
             as
             to
             the
             true
             Origine
             of
             the
             world
             ,
             and
             not
             at
             all
             differing
             from
             each
             other
             ;
             for
             thus
             Thales
             speaks
             in
             
               Diogenes
               Laertius
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               God
               is
               the
               eldest
               Being
               ,
               because
               unbegotten
               ,
               the
               world
               the
               most
               beautiful
               ,
               because
               it
               is
               Gods
               workmanship
               .
            
             To
             which
             those
             expressions
             of
             Plato
             in
             his
             Timaeus
             come
             very
             near
             (
             whose
             Philosophy
             was
             for
             substance
             the
             same
             with
             the
             Pythagorean
             )
             when
             he
             had
             before
             
             ascribed
             the
             production
             of
             the
             world
             to
             the
             goodness
             of
             God
             ,
             which
             goodness
             of
             his
             did
             incline
             him
             to
             make
             all
             other
             things
             like
             himself
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               the
               most
               excellent
               Being
               cannot
               but
               produce
               the
               most
               excellent
               effects
               .
            
             And
             as
             to
             the
             
               material
               principle
            
             out
             of
             which
             the
             world
             was
             made
             ,
             there
             appears
             no
             great
             difference
             between
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             Thales
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             Plato
             and
             Pythagoras
             ;
             for
             Plato
             ,
             when
             he
             tells
             us
             what
             a
             kind
             of
             thing
             the
             
               material
               principle
            
             was
             ,
             he
             describes
             it
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             as
             Chalcidius
             
             renders
             it
             ,
             is
             
               motis
               importuno
               fluctuans
               neque
               unquam
               quiescens
            
             ;
             it
             was
             a
             
               visible
               corporeal
               thing
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               which
               was
               never
               at
               rest
               ,
               but
               in
               continual
               disorderly
               motion
               and
               agitation
               :
            
             which
             is
             a
             full
             explication
             ,
             I
             suppose
             ,
             of
             what
             Thales
             meant
             by
             his
             water
             ,
             which
             is
             the
             same
             with
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             mixture
             of
             mud
             and
             water
             together
             ,
             which
             others
             speak
             of
             as
             the
             Principle
             of
             the
             Universe
             ;
             as
             Orphius
             in
             Athenagoras
             ,
             and
             the
             Scholiast
             on
             Apollonius
             cited
             by
             Grotius
             and
             
             others
             .
             Which
             we
             have
             the
             more
             reason
             to
             believe
             ,
             because
             the
             successors
             of
             
               Thales
               ,
               Anaximander
            
             and
             Anaxagoras
             ,
             express
             themselves
             to
             that
             purpose
             :
             Anaximander
             called
             the
             Sea
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               remainder
               of
               the
               Primitive
               moisture
               :
            
             and
             Anaxagoras
             sayes
             before
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             God
             set
             things
             in
             their
             order
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               all
               things
               were
               at
               first
               confused
               together
               :
            
             which
             must
             needs
             make
             that
             which
             Chalcidius
             tells
             us
             Numenius
             attributes
             to
             Pythagoras
             which
             his
             translator
             calls
             
               Sylvam
               fludiam
            
             ,
             or
             
               fluid
               matter
            
             .
             
             Which
             is
             the
             same
             likewise
             with
             the
             Phaenicians
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             as
             appears
             by
             Eusebius
             ,
             some
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             others
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             some
             mud
             ,
             or
             slime
             ,
             others
             the
             
               putrefaction
               of
               watery
            
             
             mixtures
             ,
             which
             they
             say
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               seedplot
               of
               the
               Creation
               and
               the
               Generation
               of
               things
               .
            
             Thus
             we
             see
             how
             Thales
             with
             the
             Phaenicians
             from
             whom
             he
             was
             derived
             ,
             as
             Laertius
             tells
             us
             and
             Pythagoras
             ,
             with
             the
             Aegyptians
             
             and
             others
             concur
             with
             Moses
             ,
             not
             only
             in
             the
             production
             of
             the
             world
             ,
             but
             in
             the
             manner
             of
             it
             ,
             wherein
             is
             expressed
             a
             
               fluid
               matter
            
             which
             was
             the
             
               material
               principle
            
             out
             of
             which
             the
             world
             was
             formed
             ,
             when
             we
             are
             told
             that
             
               the
               earth
               was
               without
               form
               and
               void
               ,
               and
               the
               Spirit
               of
               God
               moved
               upon
            
             
             
               the
               face
               of
               the
               waters
               ,
               i.
               e.
            
             that
             all
             at
             first
             was
             but
             
               fluid
               matter
            
             ;
             for
             
               P.
               Fagius
            
             from
             
               R.
               Kimchi
            
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             
               fluid
               matter
            
             was
             agitated
             and
             moved
             by
             the
             
               Divine
               spirit
            
             ,
             or
             the
             
               vis
               plastica
               mundi
            
             ,
             so
             Chrysostom
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             so
             Drusirts
             and
             
               P.
               Fagius
            
             explain
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             motion
             or
             agitation
             .
             And
             herein
             we
             have
             likewise
             the
             consent
             of
             those
             for●-named
             
               excellent
               Philosophers
            
             ,
             who
             attribute
             the
             Origine
             of
             particular
             things
             in
             the
             world
             to
             this
             agitation
             or
             motion
             of
             the
             
               fluid
               matter
            
             .
             For
             Chalcidius
             speaking
             not
             only
             of
             
               Thales
               ,
               Pythagoras
               ,
               Plato
            
             ,
             but
             of
             
               Anaximenes
               ,
               Heraclitus
            
             and
             others
             ,
             sayes
             thus
             of
             them
             ,
             
               omnesigitur
               hi
               —
               in
               motu
               positam
               rerum
            
             
             
               originem
               censuërunt
               :
               they
               all
               agreed
               in
               this
               ,
               that
               the
               Origine
               of
               things
               was
               to
               be
               ascribed
               to
               the
               motion
               of
               the
               parts
               of
               matter
               .
            
             So
             the
             Phaenicians
             called
             this
             motion
             of
             the
             particles
             of
             matter
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               dark
               and
               blustering
               wind
            
             .
             And
             how
             suitable
             this
             explication
             of
             the
             Origine
             of
             things
             from
             the
             motion
             of
             
               fluid
               matter
            
             is
             to
             the
             history
             of
             nature
             ,
             appears
             by
             those
             many
             experiments
             by
             which
             
               mixt
               bodyes
            
             are
             shewed
             to
             spring
             from
             no
             other
             
               material
               principle
            
             then
             the
             particles
             of
             
               fluid
               matter
            
             .
             Of
             which
             you
             may
             read
             a
             discourle
             of
             that
             ingenious
             and
             
               learned
               Gentleman
            
             Mr.
             Boyle
             in
             his
             
               Sceptical
               Chymist
            
             .
             Only
             thus
             much
             may
             here
             suffice
             to
             have
             made
             it
             
             appear
             ,
             that
             all
             those
             Philosophers
             who
             were
             most
             inquisitive
             after
             the
             ancient
             and
             
               genuine
               tradition
            
             of
             the
             world
             concerning
             the
             
               first
               beginning
            
             of
             things
             ,
             did
             not
             only
             concur
             with
             Moses
             in
             the
             main
             thing
             ,
             that
             its
             beginning
             was
             from
             God
             ,
             but
             in
             the
             particular
             circumstances
             of
             it
             ,
             as
             to
             the
             
               fluid
               matter
            
             and
             the
             motion
             thereof
             .
             Concerning
             which
             I
             may
             yet
             add
             ;
             if
             it
             be
             material
             ,
             the
             Testimony
             of
             Homer
             in
             Plutarch
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             And
             in
             
               Chalcidius
               :
               Inque
               eadem
               sententia
               Homerus
               esse
               invenitur
               ,
               cum
               Oceanum
               &
               Thetim
               dicat
               parentes
               esse
               geniturae
            
             ;
             
             
             
               cumque
               jusjurandum
               Deorum
               constituat
               aquam
               ,
               quam
               quidem
               ipse
               appellat
               Stygem
               ,
               antiquitati
               tribuens
               reverentiam
               ,
               &
               jure
            
             
             
               jaranao
               nihil
               constituens
               reverentius
            
             .
             To
             which
             purpose
             likewise
             Aristotle
             speaks
             in
             his
             Metaphysicks
             ,
             that
             the
             reason
             
             why
             Styx
             was
             made
             the
             oath
             of
             the
             Gods
             ,
             was
             because
             
               water
               was
               supposed
               to
               be
               the
               material
               principle
               of
               Things
               ,
            
             which
             he
             saith
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               most
               ancient
               tradition
               concerning
               the
               Origine
               of
               the
               Universe
               .
            
             And
             tells
             us
             before
             ,
             that
             some
             were
             of
             opinion
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               the
               most
               ancient
               and
               remote
               persons
               and
               first
               writers
               of
               Theology
               ,
               held
               this
               opinion
               of
               water
               being
               the
               first
               material
               principle
               of
               things
               .
            
          
           
             Having
             thus
             made
             it
             appear
             what
             a
             consent
             there
             was
             between
             the
             
               ancient
               tradition
            
             of
             the
             world
             ,
             and
             the
             writings
             of
             
             Moses
             concerning
             the
             Origine
             of
             the
             world
             ;
             I
             now
             come
             to
             consider
             upon
             what
             pretence
             of
             reason
             this
             tradition
             came
             to
             be
             contradicted
             ,
             and
             the
             eternity
             of
             the
             world
             asserted
             .
             For
             which
             we
             are
             to
             consider
             that
             the
             difference
             of
             the
             
               former
               Philosophers
            
             of
             the
             
               Ionick
               sect
            
             ,
             after
             the
             time
             of
             Thales
             ,
             as
             to
             the
             
               material
               principle
            
             of
             the
             world
             ,
             one
             
               substituting
               air
            
             ,
             another
             fire
             instead
             of
             water
             ,
             rendred
             the
             tradition
             its
             self
             suspected
             among
             other
             Philosophers
             ,
             especially
             when
             the
             humour
             of
             innovating
             in
             Philosophy
             was
             got
             among
             them
             ,
             and
             they
             thought
             they
             did
             nothing
             unless
             they
             contradicted
             their
             Masters
             ;
             thence
             came
             that
             multiplicity
             of
             Sects
             presently
             among
             them
             ,
             and
             that
             Philosophy
             which
             at
             first
             went
             much
             on
             the
             
               original
               tradition
            
             of
             the
             world
             ,
             was
             turned
             into
             disputes
             and
             altercations
             ,
             which
             helped
             as
             much
             to
             the
             finding
             out
             of
             Truth
             ,
             as
             the
             fighting
             of
             two
             Cocks
             on
             a
             dunghil
             doth
             the
             finding
             out
             the
             Iewel
             that
             lyes
             there
             .
             For
             which
             ,
             scraping
             and
             searching
             into
             the
             natures
             of
             things
             had
             been
             far
             more
             proper
             ,
             then
             
               contentions
               &
               wranglings
            
             with
             each
             other
             ;
             but
             by
             means
             of
             this
             
               litigious
               humour
               Philosophy
            
             from
             being
             a
             design
             grew
             to
             be
             a
             meer
             Art
             ,
             and
             he
             was
             accounted
             the
             best
             Philosopher
             ,
             not
             that
             searched
             further
             into
             the
             bowels
             of
             nature
             ,
             but
             that
             dressed
             and
             tricked
             up
             the
             notions
             he
             had
             in
             the
             best
             posture
             of
             defence
             against
             all
             who
             came
             to
             oppose
             him
             .
             From
             hence
             those
             opinions
             were
             most
             plausible
             ,
             not
             
             which
             were
             most
             true
             ,
             but
             which
             were
             most
             defensible
             ,
             and
             which
             like
             Des-Cartes
             his
             
               second
               element
            
             ,
             had
             all
             the
             Angles
             cut
             off
             ,
             on
             which
             their
             adversaries
             might
             have
             an
             advantage
             of
             justling
             upon
             them
             ,
             and
             then
             their
             opinions
             were
             accounted
             most
             pure
             when
             they
             were
             so
             sphaerical
             ,
             as
             to
             pass
             up
             and
             down
             without
             interruption
             .
             From
             such
             a
             degeneracy
             of
             Philosophy
             as
             this
             we
             have
             now
             mentioned
             ,
             arose
             the
             opinion
             of
             the
             eternity
             of
             the
             world
             ;
             For
             the
             certain
             tradition
             of
             the
             world
             being
             now
             lost
             in
             a
             croud
             of
             Philosophers
             ,
             whose
             main
             aim
             was
             to
             
               set
               up
            
             for
             themselves
             ,
             and
             not
             to
             trade
             with
             the
             
               common
               bank
            
             ,
             so
             that
             there
             could
             be
             no
             certain
             and
             
               convictive
               evidence
            
             given
             to
             a
             
               shuffling
               Philosopher
            
             that
             things
             were
             ever
             otherwise
             then
             they
             are
             ,
             they
             found
             it
             most
             defensible
             to
             assert
             that
             the
             world
             never
             had
             a
             beginning
             nor
             would
             have
             an
             end
             ,
             but
             alwayes
             did
             and
             would
             continue
             in
             the
             State
             they
             were
             in
             .
             This
             opinion
             ,
             though
             Aristotle
             seems
             to
             make
             all
             before
             him
             to
             be
             of
             another
             mind
             ,
             yet
             was
             hatched
             as
             far
             as
             we
             can
             finde
             at
             first
             ,
             under
             Pythagoras
             his
             successors
             by
             
               Ocellus
               Lu●anus
            
             ,
             as
             appears
             by
             his
             book
             still
             extant
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               of
               the
               nature
               of
               the
               Universe
            
             ;
             to
             whom
             Aristotle
             hath
             not
             been
             a
             little
             beholding
             ,
             as
             
               Ludov.
               Nogarola
            
             hath
             in
             part
             manifested
             in
             his
             notes
             on
             Ocellus
             ,
             although
             Aristotle
             had
             not
             the
             ingenuity
             of
             
               Pliny
               ,
               agnoscere
               per
               quos
               profecerit
               .
            
             From
             Aristotle
             this
             opinion
             ,
             together
             with
             his
             name
             ,
             spread
             its
             self
             much
             farther
             ,
             and
             became
             the
             opinion
             most
             in
             vogue
             among
             the
             
               Heathen
               Philosophers
            
             ,
             especially
             after
             the
             rise
             of
             Christianity
             ;
             for
             then
             not
             only
             the
             Peripateticks
             ,
             but
             the
             modern
             
               Platonists
               ,
               Plotinus
               ,
               Apuleius
               ,
               Taurus
               ,
               Iamblichus
               ,
               Alcinous
               ,
               Proclus
            
             and
             others
             were
             all
             engaged
             in
             the
             defence
             of
             the
             eternity
             of
             the
             world
             ,
             thinking
             thereby
             the
             better
             to
             overthrow
             Christianity
             .
             Hence
             came
             the
             hot
             and
             eager
             contests
             between
             
               Proclus
               ,
               Simplicius
            
             ,
             and
             Philoponus
             ,
             who
             undertook
             to
             answer
             Proclus
             his
             eighteen
             arguments
             for
             the
             eternity
             of
             the
             world
             ,
             and
             to
             charge
             Aristotle
             with
             self-contradiction
             in
             reference
             to
             it
             .
             But
             nothing
             were
             they
             more
             troubled
             about
             then
             to
             reconcile
             the
             Timaeus
             of
             Plato
             with
             the
             eternity
             of
             the
             world
             ,
             which
             they
             made
             to
             be
             a
             meer
             Hypothesis
             and
             a
             kind
             of
             Diagramme
             to
             salve
             providence
             withall
             ;
             although
             the
             plain
             words
             of
             Pl●to
             
             not
             only
             there
             but
             elsewhere
             do
             express
             ,
             as
             far
             as
             we
             can
             judge
             by
             his
             way
             of
             writing
             ,
             his
             
               real
               judgement
            
             to
             have
             been
             for
             the
             production
             of
             the
             world
             by
             God.
             For
             which
             purpose
             we
             have
             this
             observable
             Testimony
             in
             his
             Sophista
             ,
             where
             he
             
             divides
             all
             manner
             of
             productions
             of
             things
             into
             divine
             and
             humane
             ,
             and
             opposes
             the
             opinion
             that
             conceived
             all
             things
             to
             be
             produced
             by
             an
             
               eternal
               power
            
             ,
             to
             the
             opinion
             of
             the
             vulgar
             which
             saith
             he
             ,
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               all
               things
               were
               produced
               by
               a
               blind
               force
               of
               nature
               without
               any
               reason
               or
               counsel
               ,
            
             to
             which
             he
             opposeth
             the
             other
             opinion
             ,
             that
             they
             are
             made
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               a
               divine
               power
               with
               infinite
               reason
               and
               wisdom
            
             ;
             and
             when
             Theaetetus
             expresseth
             himself
             in
             an
             
               Academical
               way
            
             as
             to
             either
             of
             these
             opinions
             ,
             the
             
               hospes
               Eleatensis
            
             who
             there
             acts
             the
             part
             of
             the
             Philosopher
             ,
             tells
             him
             ,
             if
             he
             thought
             he
             were
             inclinable
             to
             the
             other
             opinion
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               He
               would
               undertake
               to
               make
               him
               confess
               the
               contrary
               by
               the
               evidence
               of
               reason
               which
               he
               would
               bring
               .
            
             And
             we
             shall
             see
             what
             great
             reason
             there
             is
             for
             this
             opinion
             ,
             when
             we
             consider
             what
             weak
             and
             
               infirm
               foundations
            
             the
             contrary
             is
             built
             upon
             .
             For
             all
             the
             arguments
             which
             either
             Ocellus
             ,
             or
             Aristotle
             ,
             or
             the
             modern
             Platonists
             make
             use
             of
             ,
             are
             built
             on
             these
             following
             suppositions
             which
             are
             all
             false
             .
             1.
             
             
               That
               it
               is
               unconceivable
               that
               things
               should
               ever
               have
               been
               in
               any
               other
               state
               then
               they
               are
               .
            
             2.
             
             
               That
               there
               is
               no
               other
               way
               of
               production
               but
               by
               Generation
               .
            
             3.
             
             
               That
               God
               is
               no
               free
               agent
               ,
               but
               produceth
               the
               world
               by
               necessity
               of
               nature
               .
            
          
           
             1.
             
             
               That
               it
               is
               unconceivable
               that
               things
               should
               ever
               have
               been
               any
               otherwise
               then
               they
               are
               .
            
             The
             reason
             of
             which
             supposition
             
             was
             this
             ,
             that
             the
             general
             conclusions
             of
             reason
             which
             they
             proceed
             upon
             in
             Philosophy
             ,
             were
             taken
             up
             from
             the
             observation
             of
             things
             as
             they
             are
             at
             present
             in
             the
             world
             .
             Which
             is
             evident
             from
             the
             ground
             of
             Aristotles
             condemning
             the
             opinion
             of
             Empedocles
             who
             asserted
             the
             production
             of
             the
             world
             ,
             and
             yet
             the
             incorruptibility
             of
             it
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             he
             accounts
             impossible
             and
             gives
             this
             as
             his
             reason
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             For
             ,
             saith
             he
             ,
             
               nothing
               else
            
             
             
               can
               be
               rationally
               asserted
               ,
               but
               what
               we
               finde
               to
               be
               in
               all
               things
               or
               at
               least
               in
               most
            
             ;
             now
             because
             there
             could
             nothing
             be
             found
             in
             the
             world
             which
             was
             produced
             (
             i.
             e.
             by
             generation
             )
             and
             yet
             was
             incorruptible
             ,
             therefore
             he
             concludes
             it
             impossible
             it
             should
             be
             so
             with
             the
             Universe
             .
             By
             which
             we
             evidently
             see
             what
             the
             
               grand
               principles
            
             of
             reason
             among
             the
             Philosophers
             were
             :
             viz.
             such
             observations
             as
             they
             had
             made
             from
             the
             
               present
               course
            
             of
             nature
             in
             the
             order
             of
             the
             Universe
             .
             From
             hence
             arose
             that
             strong
             presumption
             among
             them
             ,
             which
             hath
             been
             so
             taken
             for
             granted
             ,
             that
             it
             hath
             been
             looked
             on
             as
             a
             
               common
               notion
            
             of
             
               bumane
               nature
            
             ,
             viz.
             
               exnihilo
               nihil
               fit
            
             ,
             which
             was
             the
             main
             argument
             used
             by
             them
             to
             
             prove
             the
             
               eternity
               of
               the
               world
            
             :
             and
             by
             others
             to
             prove
             the
             
               praeexistence
               of
               matter
            
             .
             So
             Ocellus
             argues
             against
             both
             the
             dissolution
             and
             production
             of
             the
             world
             from
             this
             principle
             ;
             if
             the
             world
             be
             dissolved
             ,
             saith
             he
             ,
             it
             must
             either
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               either
               into
               that
               which
               is
               ,
               or
               into
               that
               which
               is
               not
            
             ;
             it
             cannot
             be
             
               dissolved
               into
               that
               which
               is
               ,
               because
               then
               the
               Universe
               cannot
               be
               destroyed
               ;
               for
               that
               which
               is
               ,
               is
               either
               the
               Universe
               or
               a
               part
               of
               it
               :
               neither
               can
               it
               be
               dissolved
               into
               that
               which
               is
               not
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               it
               is
               impossible
               that
               a
               thing
               should
               be
               made
               out
            
             
             
               of
               that
               which
               is
               not
               ,
               or
               be
               dissolved
               into
               nothing
               .
            
             And
             Aristotle
             somewhere
             tells
             us
             ,
             that
             it
             is
             a
             principle
             which
             all
             the
             writers
             of
             
               natural
               Philosophy
            
             are
             agreed
             in
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               that
               it
               is
               impossible
               for
               any
               thing
               to
               come
               out
               of
               nothing
               .
            
             But
             now
             when
             we
             observe
             upon
             what
             grounds
             this
             Principle
             was
             took
             up
             by
             these
             Philosophers
             ,
             we
             have
             no
             reason
             to
             admit
             of
             it
             as
             an
             Universal
             standard
             of
             nature
             .
             For
             we
             finde
             by
             these
             Naturalists
             who
             thus
             asserted
             this
             principle
             ,
             that
             when
             they
             go
             about
             to
             prove
             it
             ,
             it
             is
             only
             from
             the
             course
             of
             Generations
             in
             the
             world
             ,
             or
             from
             the
             works
             of
             art
             ,
             both
             which
             suppose
             
               matter
               praeexistent
            
             ,
             and
             from
             these
             short
             collections
             they
             form
             this
             
               universal
               Maxime
            
             .
             And
             from
             hence
             when
             they
             discoursed
             of
             the
             manner
             whereby
             God
             did
             
             produce
             the
             world
             ,
             their
             imaginations
             ran
             presently
             upon
             that
             which
             the
             Epicurean
             in
             Tully
             enquires
             after
             ,
             
               quae
               molitio
               ?
               quaeferramenta
               ?
               qui
               vectes
               ?
               quae
               machinae
               ?
               qui
               ministri
            
             
             
               tanti
               oper
               is
               fuërunt
            
             ?
             they
             apprehend
             God
             only
             as
             an
             Artificer
             that
             contrives
             the
             world
             first
             into
             a
             platform
             ,
             and
             then
             
               useth
               instruments
            
             to
             erect
             it
             ,
             and
             consequently
             still
             suppose
             the
             matter
             ready
             for
             him
             to
             work
             upon
             .
             So
             true
             is
             that
             of
             Balbus
             in
             Tully
             when
             he
             comes
             to
             discourse
             of
             the
             nature
             of
             
               God
               ;
               in
               quo
               nihil
               est
               difficilius
               quam
               à
               consuetudine
            
             
             
               oculorum
               aciem
               mentis
               abducere
               ;
               nothing
               is
               more
               difficult
               then
               to
               abstract
               our
               minds
               from
               the
               observations
               of
               this
               visible
               world
               when
               we
               se●k
               to
               apprehend
               the
               nature
               of
               the
               Deity
               .
            
             Thus
             we
             see
             upon
             what
             general
             grounds
             the
             Philosophers
             proceeded
             ,
             and
             from
             what
             they
             took
             them
             ,
             and
             how
             insufficient
             any
             collections
             from
             the
             present
             order
             of
             the
             Universe
             are
             to
             determine
             any
             thing
             concerning
             its
             production
             by
             .
             For
             supposing
             a
             production
             of
             the
             world
             ,
             several
             things
             must
             of
             necessity
             be
             supposed
             in
             it
             ,
             different
             from
             what
             the
             present
             order
             of
             the
             world
             is
             ;
             and
             it
             is
             an
             
               unreasonable
               thing
            
             to
             argue
             from
             a
             thing
             when
             it
             is
             in
             its
             greatest
             perfection
             ,
             to
             what
             must
             alwaies
             have
             been
             in
             the
             same
             thing
             ;
             for
             by
             this
             means
             we
             must
             condemn
             many
             things
             for
             falsities
             which
             are
             apparently
             true
             ,
             and
             believe
             many
             others
             to
             be
             true
             which
             are
             apparently
             false
             .
             For
             which
             Maimonides
             useth
             an
             excellent
             fim
             litude
             .
             Suppose
             ,
             saith
             he
             ,
             
               one
               of
               exquisite
               natural
               parts
               ,
               whose
               mother
            
             
             
               dies
               assoon
               as
               he
               is
               born
               ,
               and
               his
               Father
               brings
               him
               up
               in
               an
               Island
               ,
               where
               he
               may
               have
               no
               society
               with
               mankind
               till
               he
               be
               grown
               up
               to
               years
               of
               understanding
               ,
               and
               that
               he
               never
               saw
               any
               female
               of
               either
               man
               or
               beast
               :
               Suppose
               now
               this
               person
               to
               enquire
               of
               the
               first
               man
               he
               speaks
               with
               how
               men
               are
               born
               ,
               and
               how
               they
               come
               into
               the
               world
               .
               The
               other
               tells
               him
               ,
               that
               every
               man
               is
               bred
               in
               the
               womb
               of
               one
               of
               the
               same
               kind
               with
               our selves
               ,
               thus
               and
               thus
               formed
               ;
               and
               that
               while
               we
               are
               in
               the
               womb
               we
               have
               a
               very
               little
               body
               ,
               and
               there
               move
               ,
               and
               are
               nourished
               ,
               and
               we
               grow
               up
               by
               little
               and
               little
               till
               we
               come
               to
               such
               a
               bigness
               ,
               and
               then
               we
               come
               forth
               into
               the
               world
               ,
               and
               yet
               grow
               still
               till
               we
               come
               to
               such
               a
               proportion
               as
               we
               are
               of
               .
               Here
               presently
               this
               young
               man
               stops
               him
               and
               enquires
               ,
               when
               we
               were
               thus
               little
               in
               the
               womb
               and
               did
               live
               ,
               move
               ,
               and
               grow
               ,
               did
               we
               not
               eat
               and
               drink
               ,
               and
               breath
               at
               our
               mouth
               and
               nostrils
               as
               we
               do
               now
               ?
               did
               we
               not
               ease
               nature
               as
               now
               we
               do
               ?
               If
               it
               be
               answered
               him
               ,
               no
               ;
               them
               he
               presently
               is
               ready
               to
               deny
               it
               ,
               and
               offers
               to
               bring
               demonstrations
            
             
             
               that
               it
               was
               utterly
               impossible
               it
               should
               be
               so
               .
               For
               ,
               saith
               he
               ,
               if
               either
               of
               us
               ,
               cease
               breathing
               but
               for
               an
               hour
               ,
               our
               motion
               and
               life
               is
               gone
               ;
               how
               is
               it
               then
               possible
               for
               one
               of
               us
               though
               never
               so
               little
               ,
               to
               live
               and
               move
               in
               the
               womb
               for
               so
               many
               months
               ,
               when
               it
               is
               so
               close
               and
               shut
               up
               &
               in
               the
               middle
               of
               the
               body
               ?
               If
               one
               of
               us
               ,
            
             saith
             he
             ,
             
               should
               swallow
               a
               little
               bird
               ,
               it
               would
               resently
               dye
               as
               soon
               as
               it
               came
               into
               the
               stomack
               ,
               how
               much
               more
               if
               it
               were
               in
               the
               belly
               ?
               If
               we
               should
               be
               but
               for
               few
               dayes
               without
               eating
               and
               drinking
               ,
               we
               could
               not
               live
               ;
               how
               can
               a
               childe
               then
               continue
               so
               many
               months
               without
               it
               ?
               Again
               if
               one
               doth
               eat
               and
               not
               void
               the
               excrements
               of
               what
               he
               eats
               ,
               he
               will
               be
               kild
               with
               it
               in
               few
               dayes
               ;
               how
               can
               it
               possibly
               be
               otherwise
               with
               a
               child
               ?
               If
               it
               be
               replyed
               that
               there
               is
               a
               passage
               open
               in
               the
               belly
               at
               which
               the
               child
               receives
               his
               nourishment
               ,
               he
               will
               presently
               say
               that
               it
               is
               as
               impossible
               as
               the
               other
               ;
               for
               if
               our
               bellyes
               were
               so
               open
               ,
               we
               should
               be
               quickly
               destroyed
               .
               And
               again
               if
               the
               child
               bath
               all
               its
               limbs
               perfect
               and
               sound
               ,
               how
               comes
               it
               not
               to
               open
               its
               eyes
               ,
               use
               the
               feet
               ,
               mouth
               and
               hands
               as
               we
               do
               ?
               And
               so
               concludes
               it
               impossible
               that
               man
               should
               ever
               be
               born
               after
               this
               manner
               .
            
             Much
             after
             this
             way
             ,
             saith
             that
             
               excellent
               Author
            
             ,
             do
             Aristotle
             and
             others
             argue
             against
             the
             production
             of
             the
             world
             ;
             for
             if
             the
             world
             were
             produced
             ,
             say
             they
             ,
             it
             must
             have
             been
             thus
             and
             thus
             ,
             and
             it
             is
             impossible
             that
             it
             should
             have
             been
             so
             :
             why
             ?
             because
             we
             see
             things
             are
             otherwise
             now
             in
             the
             world
             .
             Which
             how
             infirme
             a
             way
             of
             arguing
             ,
             it
             appears
             from
             the
             consideration
             of
             the
             former
             similitude
             ,
             in
             which
             the
             arguments
             are
             as
             strong
             to
             prove
             the
             impossibility
             of
             that
             which
             we
             know
             to
             be
             true
             ;
             as
             in
             the
             case
             about
             which
             we
             dispute
             .
          
           
             And
             this
             now
             leads
             us
             to
             the
             second
             
               false
               Hypothesis
            
             
             which
             the
             opinion
             of
             the
             
               worlds
               eternity
            
             was
             founded
             on
             ,
             which
             is
             ,
             
               that
               there
               is
               no
               other
               way
               of
               production
               but
               by
               Generation
               .
            
             Most
             of
             the
             arguments
             which
             are
             used
             by
             Ocellus
             and
             Aristotle
             against
             the
             production
             of
             the
             world
             ,
             run
             upon
             this
             supposition
             ,
             that
             it
             must
             be
             generated
             as
             we
             see
             things
             are
             in
             the
             world
             .
             So
             Ocellus
             argues
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Every
               thing
               that
               comes
               into
               being
               and
               is
               subject
               to
               dissolution
               ,
               hath
               two
               observable
               mutations
               in
               it
               ;
               the
               one
               is
               whereby
               it
               grows
               from
               less
               to
               greater
               ,
               and
               from
               worse
               to
               better
               ,
               and
               this
               is
               called
               Generation
               ,
               and
               the
               height
               of
               this
               mutation
               ,
               perfection
               ;
               the
               other
               begins
               from
               better
               to
               worse
               ,
               and
               from
               bigger
               to
               less
               ,
               and
               the
               conclusion
               of
               this
               is
               ,
               corruption
               and
               dissolution
               .
               But
               now
               ,
            
             saith
             he
             ,
             
               if
               the
               world
               had
               a
               beginning
               ,
               there
               would
               be
               such
               a
               mutation
               in
               it
               ,
               and
               it
               would
               have
               grown
               by
               degrees
               greater
               till
               it
               had
               come
               to
               its
               perfection
               ,
               and
               from
               thence
               it
               would
               sensibly
               decay
               till
               it
               came
               to
               dissolution
               ;
               but
               no
               body
               hath
               ever
               observed
               such
               a
               mutation
               in
               the
               world
               ,
               neither
               is
               there
               any
               appearance
               of
               it
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               but
               the
               world
               is
               semper
               idem
               ,
               it
               varyes
               not
               nor
               alters
               any
               thing
               from
               its
               self
               .
               For
               which
               ,
            
             he
             particularly
             instanceth
             in
             
               the
               courses
               ,
               Symmetryes
               ,
               figures
               ,
               positions
               ,
               intervals
               ,
               proportions
            
             of
             motion
             which
             are
             in
             the
             world
             ,
             which
             things
             are
             all
             capable
             of
             such
             a
             mutation
             ,
             yet
             we
             see
             no
             such
             thing
             in
             the
             Universe
             ,
             from
             whence
             he
             infers
             that
             the
             Universe
             was
             alwayes
             and
             will
             be
             as
             it
             is
             .
             Upon
             the
             same
             principle
             doth
             Aristotle
             dispute
             for
             the
             eternity
             of
             the
             world
             from
             the
             nature
             of
             his
             
               materia
               prima
            
             ,
             because
             if
             the
             
               first
               matter
            
             were
             generated
             it
             must
             be
             generated
             of
             other
             matter
             and
             so
             
               in
               infinitum
            
             ;
             and
             so
             he
             argues
             from
             the
             nature
             of
             the
             Heavens
             that
             they
             are
             not
             capable
             of
             generation
             and
             corruption
             as
             other
             bodyes
             are
             .
             All
             which
             arguments
             signifie
             no
             more
             then
             this
             ,
             that
             the
             world
             was
             not
             generated
             as
             Plants
             or
             Animals
             are
             ;
             and
             who
             ever
             right
             in
             his
             wits
             asserted
             that
             it
             was
             ?
             But
             do
             any
             of
             these
             arguments
             prove
             it
             impossible
             that
             God
             having
             
               infinite
               power
            
             should
             produce
             the
             Universe
             after
             another
             way
             then
             any
             of
             those
             things
             are
             produced
             in
             ,
             which
             we
             observe
             in
             the
             world
             ?
             For
             we
             assert
             an
             infinite
             and
             
               eternal
               Being
            
             which
             was
             the
             
               efficient
               cause
            
             of
             the
             world
             ,
             who
             by
             his
             
               omnipotcut
               power
            
             produced
             it
             out
             of
             nothing
             ,
             and
             continues
             it
             in
             its
             Being
             ;
             which
             is
             well
             expressed
             by
             the
             author
             of
             the
             refutation
             of
             Aristotle
             in
             
               Iustin
               Martyrs
            
             works
             .
             
               We
               assert
            
             ,
             saith
             he
             ,
             
               one
               God
               who
               is
               eternal
            
             
             
               himself
               ,
               that
               hath
               nothing
               else
               coaeval
               with
               himself
               ,
               neither
               by
               way
               of
               subjection
               or
               opposition
               ,
               whose
               power
               is
               so
               great
               that
               nothing
            
             
             
               can
               hinder
               it
               ,
               by
               which
               power
               he
               produced
               the
               world
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               which
               hath
               no
               other
               cause
               ,
               either
               of
               its
               beginning
               ,
               or
               of
               its
               being
               ,
               or
               continuance
               ,
               but
               only
               his
               Will.
            
             Who
             sully
             answers
             in
             a
             
               Philosophical
               manner
            
             ,
             the
             particular
             Allegations
             out
             of
             Aristotle
             ,
             concerning
             the
             
               eternity
               of
               the
               world
            
             :
             his
             design
             being
             ,
             as
             he
             saith
             ,
             to
             shew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               That
               the
               Greek
               Philosophers
               in
               their
               discourses
               concerning
               God
               and
               the
               creation
               ,
               were
               very
               far
               from
               being
               as
               good
               as
               their
               word
               to
               observe
               the
               Laws
               of
               demonstration
               ,
               but
               instead
               of
               them
               proceeded
               only
               upon
               opinions
               and
               conjectures
               .
            
             And
             as
             to
             this
             particular
             of
             the
             possibility
             of
             another
             way
             of
             production
             ,
             besides
             that
             of
             generation
             ,
             he
             proves
             it
             from
             Aristotles
             own
             opinion
             ,
             from
             the
             equal
             necessity
             of
             the
             existence
             of
             matter
             ,
             as
             of
             
               God.
               For
            
             ,
             saith
             he
             ,
             
               if
               God
               can
               produce
               any
               thing
               out
               of
               matter
               ,
               which
               is
               as
               necessarily
               existent
               as
               himself
               ,
               he
               may
               produce
               something
               out
               of
               nothing
               .
               For
               ,
               the
               same
               repugnancy
               that
               there
               is
               in
               that
               which
               is
               absolutely
               nothing
               to
               be
               produced
               ,
            
             
             
               the
               same
               must
               there
               be
               in
               that
               which
               is
               necessarily
               existent
               .
            
             How
             then
             can
             God
             produce
             something
             out
             of
             matter
             ,
             which
             
               necessarily
               exists
            
             ,
             &
             not
             be
             able
             to
             
               produce
               something
            
             out
             of
             nothing
             ?
             For
             if
             matter
             have
             its
             original
             from
             its
             self
             ,
             how
             can
             it
             be
             subject
             to
             the
             power
             of
             another
             ?
             And
             besides
             ,
             if
             we
             acknowledge
             God
             to
             have
             his
             being
             from
             himself
             ,
             and
             on
             that
             account
             attribute
             
               infinite
               power
            
             to
             him
             ,
             by
             the
             same
             reason
             we
             must
             attribute
             it
             to
             matter
             .
             But
             whatever
             hath
             
               infinite
               power
            
             in
             its
             self
             ,
             hath
             a
             power
             upon
             something
             beyond
             its
             self
             ;
             but
             if
             God
             and
             matter
             have
             it
             both
             ,
             they
             can
             never
             have
             power
             upon
             each
             other
             ,
             or
             without
             themselves
             .
             Which
             is
             a
             far
             greater
             absurdity
             then
             the
             meer
             asserting
             a
             power
             to
             produce
             something
             out
             of
             nothing
             ,
             which
             is
             implyed
             in
             the
             very
             notion
             of
             
               infinite
               power
            
             ;
             for
             if
             it
             be
             confined
             to
             any
             matter
             ,
             the
             power
             is
             not
             infinite
             ,
             because
             we
             cannot
             but
             conceive
             the
             bounds
             of
             it
             ;
             for
             it
             extends
             no
             further
             then
             matter
             doth
             .
             So
             that
             a
             power
             of
             creation
             is
             implyed
             in
             the
             very
             notion
             of
             a
             Deity
             ;
             and
             therefore
             it
             is
             a
             meer
             Sophism
             to
             argue
             because
             the
             world
             could
             not
             be
             generated
             ,
             therefore
             
             it
             could
             not
             be
             produced
             ,
             unless
             any
             other
             way
             of
             production
             but
             by
             generation
             ,
             be
             proved
             impossible
             .
          
           
             A
             third
             false
             hypothesis
             they
             proceeded
             on
             was
             this
             ,
             
               that
               the
               Being
               of
               the
               world
               was
               no
               effect
               of
               Gods
               will
               ,
               but
               of
               the
            
             
             
               necessity
               of
               nature
            
             .
             For
             although
             the
             Philosophers
             we
             now
             speak
             of
             ,
             did-assert
             a
             Deity
             ,
             which
             in
             some
             sense
             might
             be
             called
             the
             cause
             of
             the
             world
             ,
             yet
             they
             withall
             asserted
             that
             the
             world
             was
             Coaeval
             with
             God
             himself
             ,
             and
             so
             though
             there
             might
             be
             some
             priority
             in
             order
             of
             causes
             between
             them
             ,
             yet
             there
             was
             none
             in
             order
             of
             time
             ,
             or
             duration
             ,
             as
             we
             see
             the
             light
             ,
             though
             it
             flows
             from
             the
             Sun
             ,
             yet
             the
             Sun
             is
             never
             without
             light
             .
             This
             Aristotle
             he
             proves
             from
             the
             necessity
             of
             motion
             and
             time
             :
             For
             ,
             saith
             he
             ,
             
               what
               ever
               is
               moved
               ,
               must
               be
               moved
               by
               something
               else
               ,
               and
               cons●quently
               there
               must
               be
               a
               running
               in
               Infinitum
            
             ;
             but
             this
             runs
             on
             a
             false
             supposition
             of
             the
             necessity
             of
             a
             continual
             
               Physical
               motion
            
             in
             things
             ,
             which
             we
             deny
             ,
             since
             God
             by
             his
             
               infinite
               power
            
             may
             give
             motion
             to
             that
             which
             had
             it
             not
             before
             ;
             and
             so
             all
             that
             can
             be
             proved
             ,
             is
             the
             necessity
             of
             some
             first
             cause
             which
             we
             assert
             ,
             but
             no
             necessity
             at
             all
             of
             his
             continual
             acting
             ,
             since
             he
             may
             cause
             motion
             when
             he
             please
             .
             And
             for
             Time
             continually
             existing
             ,
             it
             denotes
             nothing
             real
             in
             its
             self
             existing
             ,
             but
             only
             our
             manner
             of
             conception
             of
             the
             
               duration
               of
               things
            
             ,
             as
             it
             is
             conceived
             to
             belong
             to
             motion
             ;
             and
             so
             can
             argue
             nothing
             as
             to
             the
             
               real
               existence
            
             of
             things
             from
             all
             eternity
             .
             But
             the
             later
             Platonists
             look
             upon
             these
             as
             insufficient
             wayes
             of
             probation
             ,
             and
             therefore
             argue
             from
             those
             attributes
             of
             God
             ,
             which
             they
             conceive
             most
             necessary
             and
             agreeable
             to
             
               Gods
               nature
            
             ;
             and
             by
             which
             the
             world
             was
             produced
             if
             at
             all
             :
             so
             that
             by
             the
             same
             arguments
             whereby
             we
             prove
             that
             the
             world
             was
             made
             by
             God
             ,
             they
             prove
             it
             to
             have
             been
             from
             all
             eternity
             .
             It
             was
             well
             and
             truly
             said
             of
             Plato
             in
             his
             
               Timaeus
               ,
               that
               the
               goodness
               of
               God
               was
               the
               cause
               of
               the
               production
               of
               the
               world
            
             ;
             from
             which
             speech
             the
             more
             modern
             Platonists
             gather
             a
             necessity
             of
             the
             
               worlds
               eternity
            
             ;
             for
             from
             hence
             they
             infer
             ,
             that
             since
             God
             was
             always
             good
             ,
             he
             must
             always
             have
             an
             object
             to
             exercise
             his
             goodness
             upon
             ;
             as
             the
             
               Sun
               disperseth
               his
               light
               assoon
               as
               he
               is
               himself
               .
            
             True
             ,
             were
             God
             of
             the
             nature
             of
             the
             Sun
             ,
             it
             would
             be
             so
             with
             him
             ;
             or
             were
             the
             Sun
             of
             
             the
             nature
             of
             God
             ,
             it
             would
             not
             be
             so
             with
             it
             .
             But
             there
             is
             this
             vast
             difference
             between
             them
             ,
             that
             though
             God
             be
             essentially
             and
             
               necessarily
               good
            
             ,
             yet
             the
             communications
             of
             this
             goodness
             are
             the
             effect
             of
             his
             Will
             ,
             and
             not
             meerly
             of
             his
             nature
             ;
             For
             were
             not
             the
             acts
             of
             beneficence
             and
             goodness
             in
             God
             the
             
               free
               acts
            
             of
             his
             
               will
               ,
               man
            
             must
             be
             made
             as
             happy
             as
             he
             was
             capable
             of
             being
             ,
             not
             only
             upon
             his
             first
             existence
             in
             the
             world
             ,
             but
             as
             long
             as
             it
             should
             continue
             ,
             by
             meer
             necessity
             of
             nature
             without
             any
             intervention
             of
             the
             will
             or
             actions
             of
             men
             .
             And
             so
             there
             could
             be
             no
             such
             difference
             as
             that
             of
             good
             and
             
               bad
               men
            
             in
             the
             world
             ;
             for
             if
             the
             lettings
             forth
             of
             
               Gods
               goodness
            
             to
             the
             world
             be
             so
             necessary
             ,
             all
             men
             must
             become
             
               necessarily
               good
            
             ,
             if
             
               Gods
               goodness
            
             be
             so
             great
             as
             to
             be
             able
             to
             make
             men
             so
             ;
             which
             I
             suppose
             will
             not
             be
             questioned
             .
             By
             this
             then
             we
             see
             that
             the
             communications
             of
             
               Gods
               goodness
            
             to
             the
             world
             are
             free
             ,
             and
             depend
             upon
             the
             
               eternal
               counsels
            
             of
             his
             will
             ,
             which
             is
             a
             depth
             too
             great
             for
             us
             to
             approach
             ,
             or
             look
             into
             ;
             by
             what
             necessity
             then
             ,
             if
             God
             be
             a
             
               free
               Agent
            
             ,
             and
             of
             
               Infinite
               wisdom
            
             ,
             as
             well
             as
             goodness
             ,
             must
             we
             either
             assert
             the
             eternity
             of
             the
             world
             ,
             or
             fear
             to
             deprive
             God
             of
             his
             
               essential
               Goodness
            
             ?
             Whereas
             to
             make
             the
             communications
             of
             
               Gods
               goodness
               ad
               ▪
               extra
               necessary
               ,
            
             and
             therefore
             to
             make
             the
             world
             from
             eternity
             ,
             that
             he
             might
             have
             an
             object
             to
             exercise
             his
             goodness
             on
             ,
             is
             to
             take
             as
             much
             off
             from
             the
             
               Infinite
               perfection
            
             and
             
               self
               sufficiency
            
             of
             the
             
               divine
               nature
            
             as
             it
             would
             seem
             to
             flatter
             his
             goodness
             .
             For
             God
             cannot
             be
             himself
             without
             his
             goodness
             ;
             and
             if
             his
             goodness
             cannot
             be
             without
             some
             creature
             to
             shew
             or
             display
             it
             upon
             ,
             God
             cannot
             be
             perfect
             nor
             happy
             without
             his
             creatures
             because
             these
             are
             
               necessary
               issues
            
             of
             his
             goodness
             ;
             and
             consequently
             we
             make
             the
             Being
             of
             the
             creatures
             necessary
             to
             his
             
               Being
               God.
            
             Which
             is
             the
             highest
             derogation
             from
             the
             
               absolute
               perfection
            
             of
             the
             
               Divine
               nature
            
             .
             We
             assert
             then
             so
             much
             goodness
             in
             God
             ,
             as
             none
             can
             be
             imagined
             greater
             ;
             we
             assert
             ,
             that
             it
             was
             the
             communication
             of
             this
             
               Divine
               goodness
            
             which
             gave
             being
             to
             the
             world
             ;
             but
             withall
             we
             acknowledge
             God
             to
             be
             an
             
               Agent
               infinitely
               wise
            
             and
             free
             ,
             who
             dispenseth
             this
             goodness
             of
             his
             in
             such
             a
             way
             and
             manner
             as
             is
             best
             pleasing
             to
             himself
             ,
             though
             ever
             agreeable
             to
             his
             Nature
             .
             As
             God
             is
             
             infinitely
             good
             in
             himself
             ,
             so
             whatever
             he
             doth
             is
             suitable
             to
             this
             nature
             of
             his
             ;
             but
             the
             particular
             determinations
             of
             the
             acts
             of
             Gods
             beneficence
             belong
             to
             the
             Will
             of
             God
             ,
             as
             he
             is
             a
             most
             free
             and
             
               Independent
               Agent
            
             ;
             so
             that
             goodness
             as
             it
             imports
             the
             necessary
             rectitude
             of
             the
             
               Divine
               Nature
            
             ,
             implyes
             a
             perfection
             inseparable
             from
             the
             true
             Idea
             of
             God
             ;
             but
             as
             it
             is
             taken
             for
             the
             expressions
             of
             Divine
             bounty
             to
             somewhat
             without
             ,
             as
             the
             object
             of
             it
             ,
             it
             is
             not
             implyed
             in
             our
             conception
             of
             God
             ,
             as
             to
             his
             nature
             ,
             but
             belongs
             to
             the
             free
             determinations
             of
             his
             Will.
             We
             cannot
             then
             ,
             neither
             ought
             we
             to
             determine
             any
             thing
             concerning
             the
             particular
             ways
             of
             Gods
             bounty
             towards
             the
             whole
             universe
             ,
             or
             any
             part
             of
             it
             ,
             any
             further
             then
             God
             himself
             hath
             declared
             it
             to
             us
             .
             Now
             we
             see
             the
             world
             exists
             ,
             we
             have
             cause
             to
             adore
             that
             goodness
             of
             God
             ,
             which
             not
             only
             gave
             a
             Being
             to
             the
             Universe
             ,
             but
             continually
             upholds
             it
             ,
             and
             plentifully
             provides
             for
             all
             the
             Creatures
             which
             he
             hath
             made
             in
             it
             .
             Which
             the
             Heathen
             was
             so
             sensible
             of
             ,
             that
             the
             Stoick
             in
             Tully
             taking
             notice
             of
             the
             abundant
             provision
             which
             is
             made
             in
             the
             world
             ,
             not
             only
             for
             
             
               mans
               necessity
            
             ,
             but
             for
             delight
             and
             ornament
             ,
             cryes
             out
             ,
             
               ut
               interdum
               Pronaea
               nostra
               Epicurea
               esse
               videatur
               :
               Gods
               providence
               doth
               abundantly
               exceed
               mans
               necessity
               .
            
             We
             see
             then
             from
             this
             discourse
             ,
             how
             unsafe
             and
             unsatisfactory
             (
             that
             I
             may
             not
             say
             bold
             and
             presumptuous
             )
             those
             arguments
             are
             ,
             which
             are
             drawn
             from
             a
             general
             consideration
             of
             the
             
               Divine
               nature
            
             and
             Goodness
             ,
             without
             regard
             had
             to
             the
             determinations
             of
             his
             Will
             ,
             as
             to
             the
             existence
             of
             things
             in
             the
             world
             .
             It
             cannot
             certainly
             then
             be
             an
             argument
             of
             any
             great
             force
             with
             any
             candid
             enquirers
             after
             Truth
             and
             Reason
             ,
             which
             hath
             been
             lately
             pleaded
             in
             the
             behalf
             of
             that
             
               Pythagorean
               hypothesis
            
             of
             the
             praeexistence
             of
             souls
             ,
             viz.
             
               That
               if
               it
               be
               good
               for
               mens
               souls
               to
               be
               at
               all
               ,
               the
               sooner
               they
               are
               ,
               the
               better
               ;
               but
               we
               are
               most
               certain
               that
               the
               Wisdom
               and
               Goodness
               of
               God
               will
               do
               that
               which
               is
               best
               ;
               and
               therefore
               if
               they
               can
               enjoy
               themselves
               before
               they
               come
               into
               these
               terrestrial
               bodies
               (
               it
               being
               better
               for
               them
               to
               enjoy
               themselves
               then
               not
               )
               they
               must
               be
               before
               they
               come
               into
               these
               bodies
               .
               Wherefore
               the
               praeexistence
               of
               souls
               is
               a
               necessary
               result
               of
               the
               Wisdom
               and
               Goodness
               of
               God
               ,
               who
               can
               no
               more
               fail
               to
               do
               that
               which
               is
               best
               ,
               then
               he
               can
               to
               understand
            
             
             it
             .
             I
             now
             seriously
             enquire
             of
             such
             who
             love
             reason
             above
             Plato
             and
             Pythagoras
             ,
             whether
             if
             the
             eternity
             of
             the
             world
             were
             put
             into
             the
             argument
             instead
             of
             the
             Praeexistence
             of
             souls
             ,
             this
             argument
             would
             not
             hold
             as
             strongly
             for
             that
             ,
             as
             it
             doth
             for
             Praeexistence
             ;
             and
             if
             I
             am
             bound
             to
             believe
             Praeexistence
             on
             this
             ground
             ,
             I
             be
             not
             likewise
             bound
             to
             believe
             at
             least
             the
             souls
             of
             
               men
               eternal
            
             ,
             if
             not
             the
             Universe
             .
             But
             how
             reconcileable
             the
             eternity
             of
             the
             world
             is
             to
             the
             
               Pythagorick
               Cabbala
            
             of
             the
             Creation
             ,
             I
             am
             yet
             to
             understand
             .
             But
             if
             this
             Argument
             doth
             not
             at
             all
             infer
             the
             eternity
             of
             the
             world
             ,
             as
             we
             have
             shewed
             it
             doth
             not
             ,
             much
             less
             doth
             it
             praeexistence
             of
             souls
             .
          
           
             We
             have
             thus
             far
             considered
             the
             
               first
               hypothesis
            
             ,
             which
             is
             repugnant
             to
             Moses
             concerning
             the
             Origine
             of
             the
             Universe
             ,
             
             which
             is
             that
             which
             asserts
             the
             
               eternity
               of
               the
               world
               as
               it
               is
            
             ;
             we
             come
             now
             to
             the
             second
             ,
             which
             attributes
             the
             Formation
             of
             the
             world
             as
             it
             is
             ,
             to
             God
             as
             the
             
               efficient
               cause
            
             ,
             but
             attributes
             eternity
             to
             the
             matter
             out
             of
             which
             the
             world
             was
             framed
             .
             I
             am
             not
             ignorant
             that
             some
             who
             would
             be
             taken
             for
             the
             Masters
             of
             reason
             ,
             are
             so
             far
             from
             conceiving
             this
             Hypothesis
             to
             be
             repugnant
             to
             the
             text
             of
             Moses
             ,
             that
             they
             
             conceive
             it
             to
             be
             the
             
               genuine
               sense
            
             of
             it
             ,
             viz.
             that
             there
             was
             a
             
               praeexistent
               matter
            
             ,
             out
             of
             which
             God
             formed
             the
             World.
             But
             I
             would
             willingly
             understand
             how
             Moses
             would
             have
             expressed
             that
             matter
             its
             self
             was
             created
             ,
             supposing
             it
             had
             been
             his
             intention
             to
             have
             spoken
             it
             ;
             for
             although
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             not
             of
             its
             self
             imply
             necessarily
             the
             production
             of
             things
             out
             of
             nothing
             ,
             i.
             e.
             out
             of
             no
             
               praeexistent
               matter
            
             ;
             yet
             it
             is
             acknowledged
             by
             all
             that
             no
             word
             used
             by
             the
             Iews
             is
             more
             proper
             to
             that
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             ;
             and
             
               P.
               Fagius
            
             cites
             it
             from
             
               R.
               Nachmani
               ,
               that
               the
               Hebrew
               Language
               hath
               no
               other
               word
               to
               signifie
               such
               a
               production
               out
               of
               nothing
               but
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             therefore
             a
             very
             weak
             manner
             of
             arguing
             ,
             that
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             sometimes
             used
             for
             no
             more
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             therefore
             the
             world
             was
             created
             out
             of
             
               praeexistent
               matter
            
             ;
             all
             that
             can
             rationally
             be
             inferd
             ,
             is
             ,
             that
             from
             the
             meer
             force
             and
             importance
             of
             that
             word
             the
             contrary
             cannot
             be
             collected
             :
             but
             if
             other
             places
             of
             Scripture
             compared
             ,
             and
             the
             evidence
             of
             reason
             ,
             do
             make
             it
             clear
             that
             there
             could
             
             be
             no
             
               praeexistent
               matter
            
             which
             was
             uncreated
             ,
             then
             it
             will
             necessarily
             follow
             that
             creation
             must
             be
             taken
             in
             its
             proper
             sense
             .
             And
             in
             this
             sense
             it
             is
             evident
             ,
             that
             not
             only
             Iews
             and
             Christians
             ,
             but
             even
             the
             Heathens
             themselves
             understood
             Moses
             ,
             as
             is
             plain
             by
             Galen
             ,
             where
             he
             compares
             the
             opinion
             
             of
             Moses
             with
             that
             of
             Epicurus
             ,
             and
             ingenuously
             confesseth
             that
             of
             Moses
             ,
             which
             attributed
             the
             production
             of
             things
             to
             God
             ,
             to
             be
             far
             more
             rational
             and
             probable
             then
             that
             of
             Epicurus
             which
             assigned
             the
             Origine
             of
             things
             to
             a
             meer
             casual
             concourse
             of
             Atoms
             :
             But
             withal
             adds
             ,
             that
             he
             must
             dissent
             from
             both
             ;
             and
             sides
             with
             Moses
             as
             to
             the
             Origine
             of
             such
             things
             as
             depend
             on
             Generation
             ,
             but
             asserts
             the
             praeexistence
             of
             matter
             ,
             and
             withall
             that
             
               Gods
               power
               could
               not
               extendits
               self
               beyond
               the
               capacity
               of
               the
               matter
               which
               it
               wrought
               upon
               .
               Atque
               id
               est
               ,
            
             saith
             he
             ,
             
               in
               quo
               ratio
               nostra
               ac
               Platonis
               ,
               tum
               aliorum
               qui
               apud
               Graecos
               de
               rerum
               natura
               recte
               conscripserunt
               ,
               à
               Mose
               dissidet
               .
            
             How
             true
             these
             words
             are
             ,
             will
             appear
             afterwards
             .
             Chaleidius
             in
             his
             Commentaries
             on
             
               Plato's
               Timaeus
            
             ,
             where
             he
             speaks
             of
             the
             Origine
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             in
             him
             is
             still
             translated
             sylva
             ,
             and
             enquires
             into
             the
             different
             opinions
             of
             all
             Philosophers
             about
             it
             ,
             takes
             it
             for
             granted
             that
             according
             to
             Moses
             ,
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             had
             its
             production
             from
             God.
             
               Hebraei
               sylvam
               generatam
               esse
               confitentur
               ;
               quorum
            
             
             
               sapientissimus
               Moyses
               non
               humana
               facundia
               ,
               sed
               divina
               ,
               ut
               ferunt
               ,
               inspiratione
               vegetatus
               ,
               in
               eo
               libro
               ,
               qui
               de
               genitura
               mundi
               censetur
               ,
               ab
               exordio
               sic
               est
               profatus
               ,
               juxta
               interpretationem
               LXX
               .
               prudentium
               ;
               Initio
               Deus
               fecit
               coelum
               &
               terram
               .
               Terra
               autem
               erat
               invisibilis
               &
               incompta
               .
               Ut
               vero
               ait
               Aquila
               :
               Caput
               rerum
               condidit
               Deus
               coelum
               &
               terram
               ;
               terra
               porro
               inanis
               erat
               &
               nihil
               ;
               vel
               nt
               Symachus
               ;
               Ab
               exordio
               condidit
               Deus
               coelum
               &
               terram
               .
               Terra
               porro
               fuit
               otiosum
               quid
               ,
               confusumque
               ,
               &
               inordinatum
               .
               Sed
               Origenes
               asseverat
               ita
               sibi
               ab
               Hebraeis
               esse
               persuasum
               ,
               quod
               in
               aliquantum
               sit
               à
               vera
               proprietate
               derivata
               interpretatio
               .
               Fuisse
               enim
               in
               exemplari
               ,
               Terra
               autem
               stupida
               quadam
               erat
               admiratione
               .
               Omnia
               tamen
               haec
               in
               unum
               aiunt
               concurrere
               ,
               ut
               &
               generata
               sit
               ●a
               quae
               subjecta
               est
               universo
               corpori
               ,
               sylva
               ,
               sermonesque
               ipsos
               sic
               interpretantur
               .
            
             Where
             we
             finde
             by
             the
             Testimony
             of
             Chalcidius
             an
             universal
             consent
             as
             to
             the
             production
             of
             the
             
             universal
             
               corporeal
               matter
            
             by
             God
             ;
             for
             that
             is
             all
             which
             is
             understood
             by
             his
             term
             of
             
               generata
               est
            
             .
             But
             this
             same
             author
             afterwards
             tells
             us
             ,
             that
             by
             
               Heavens
               and
               Earth
            
             in
             the
             first
             verse
             of
             Genesis
             we
             are
             not
             to
             understand
             the
             
               visible
               Heavens
               and
               earth
               :
               For
               ,
            
             saith
             he
             ,
             
               the
               Heavens
               which
               are
               called
               the
               firmament
               ,
               were
               created
               after
               ,
               and
               on
               the
               third
               day
               when
               the
               waters
               were
               separated
               ,
               the
               dry
               Land
               appeared
               ,
               which
               was
               called
               earth
               .
               Qui
               tumultuario
               contenti
               sunt
               intellectu
               ,
               coelum
               hoc
               quod
               videmus
               ,
               &
               terram
               qua
               subvehimur
               ,
               dici
               putant
               ;
               porro
               qui
               altius
               indagant
               ,
               negant
               ,
               hoc
               coelum
               ab
               initio
               factum
               ,
               sed
               secundo
               die
               .
            
             And
             therefore
             by
             the
             heavens
             he
             understands
             
               incorpoream
               naturam
            
             ,
             and
             by
             earth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             the
             
               primigenial
               matter
               .
               And
               this
            
             ,
             saith
             he
             ,
             
               appears
               by
               the
               following
               words
               ,
               The
               earth
               was
               invisible
               ,
               and
               without
               form
            
             ;
             i.
             e.
             this
             
               corporeal
               matter
            
             ,
             before
             it
             was
             brought
             into
             order
             by
             the
             power
             and
             wisdom
             of
             God
             ,
             remained
             a
             
               rude
               and
               indigested
               lump
            
             ;
             and
             that
             which
             is
             so
             ,
             might
             well
             be
             called
             invisible
             ,
             and
             
               without
               form
            
             .
             And
             therefore
             it
             is
             called
             inanis
             and
             nihil
             ,
             because
             of
             its
             capacity
             of
             receiving
             all
             forms
             ,
             and
             having
             none
             of
             its
             own
             .
             Symmachus
             calls
             it
             
               otiosa
               &
               indigesta
            
             ;
             the
             former
             because
             of
             its
             inability
             to
             produce
             any
             thing
             of
             its
             self
             :
             the
             latter
             because
             it
             wanted
             a
             
               divine
               power
            
             to
             bring
             it
             into
             due
             order
             .
             That
             stupidity
             and
             admiration
             which
             Origen
             attributes
             to
             it
             ,
             he
             conceives
             to
             relate
             to
             the
             Majesty
             of
             God
             ,
             who
             was
             the
             orderer
             and
             contriver
             of
             it
             ,
             
               siquidem
               opificis
               &
               auctoris
               sui
               majestate
               capta
               stuperet
               .
            
             Thus
             we
             see
             that
             according
             to
             Moses
             ,
             the
             first
             matter
             of
             the
             world
             was
             produced
             by
             God
             ,
             which
             is
             largely
             manifested
             by
             Origen
             against
             the
             Marcionists
             ,
             a
             fragment
             of
             which
             is
             extant
             in
             his
             Philocalia
             ;
             and
             by
             Tertullian
             against
             Hermogenes
             ,
             and
             
             others
             ,
             who
             from
             the
             opinion
             of
             the
             praeexistence
             of
             matter
             are
             called
             Materiarii
             .
          
           
             Having
             thus
             cleared
             the
             sense
             of
             Moses
             ,
             it
             is
             far
             more
             difficult
             to
             find
             out
             the
             true
             opinions
             of
             the
             ancient
             Philosophers
             concerning
             the
             production
             or
             eternity
             of
             
               corporeal
               matter
            
             ,
             there
             having
             been
             so
             great
             dissensions
             ,
             not
             only
             about
             the
             thing
             its
             self
             ,
             but
             about
             the
             opinions
             of
             some
             about
             it
             .
             For
             it
             is
             plain
             by
             Plutarchs
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             well
             as
             
             the
             discourses
             of
             the
             later
             Platonists
             ,
             how
             eager
             some
             have
             
             been
             to
             interpret
             Plato's
             Timaeus
             in
             favour
             of
             the
             eternity
             at
             least
             of
             matter
             ,
             if
             not
             of
             the
             world
             .
             But
             although
             Plato
             doth
             assert
             therein
             a
             praeexistence
             of
             
               rude
               matter
            
             before
             the
             formation
             of
             the
             world
             ,
             yet
             I
             see
             no
             reason
             why
             he
             should
             be
             otherwise
             understood
             then
             in
             the
             same
             sense
             that
             we
             believe
             a
             Chaos
             to
             have
             gone
             before
             the
             bringing
             the
             world
             into
             the
             order
             it
             is
             now
             in
             .
             And
             in
             that
             sense
             may
             those
             places
             in
             Plutarch
             be
             interpreted
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             likewise
             those
             following
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             the
             meaning
             may
             be
             no
             more
             then
             that
             Plato
             conceived
             that
             all
             the
             productions
             of
             the
             kinds
             of
             things
             which
             are
             in
             the
             the
             world
             ,
             was
             out
             of
             a
             
               Praeexistent
               Hyle
            
             ,
             the
             one
             
               spiritual
               and
               intelligible
            
             ,
             out
             of
             which
             he
             supposed
             souls
             to
             be
             formed
             ,
             the
             other
             sensible
             and
             corporeal
             ,
             out
             of
             which
             other
             Beings
             which
             were
             more
             gross
             and
             material
             ,
             were
             produced
             .
             So
             Chalcidius
             tells
             us
             ,
             that
             both
             Pythagoras
             and
             Plato
             looked
             upon
             
               constitutionem
               sylvae
            
             to
             be
             
               opus
               providentiae
            
             :
             which
             I
             suppose
             relates
             not
             only
             to
             the
             bringing
             of
             matter
             into
             form
             ,
             but
             to
             the
             production
             of
             
             matter
             its
             self
             .
             But
             after
             this
             he
             takes
             a
             great
             deal
             of
             pains
             to
             search
             out
             the
             true
             meaning
             of
             Plato
             concerning
             the
             Origine
             
             of
             Hyle
             ,
             and
             mentions
             the
             great
             diss●nsions
             among
             the
             Platonists
             about
             it
             ,
             and
             the
             obscurity
             of
             the
             Timaeus
             in
             it
             .
             To
             him
             therefore
             I
             refer
             the
             Reader
             :
             Who
             likewise
             brings
             in
             Numenius
             largely
             discoursing
             concerning
             the
             opinion
             of
             Pythagoras
             about
             it
             ,
             who
             condemns
             all
             those
             ,
             as
             not
             understanding
             Pythagoras
             ,
             who
             attribute
             to
             him
             the
             production
             of
             the
             
               indeterminate
               Hyle
            
             .
             These
             are
             his
             words
             ,
             
               Numenius
               ex
               Pythagorae
               magisterio
               Stoicorum
               hoc
               de
               initiis
               dogma
               refellens
               ,
            
             
             
               Pythagorae
               dogmate
               ,
               cui
               concinere
               dicit
               dogma
               Platonicum
               ,
               ait
               Pythagoram
               ,
               Deum
               quidem
               singularitatis
               nominasse
               Col.
               nomine
               appellasse
               ,
               sylvam
               vero
               duitatis
               .
               Quam
               duitatem
               indeterminatam
               quidem
               ,
               minime
               genitam
               ,
               limitatam
               vero
               ,
               generatam
               esse
               dicere
               .
               Hoc
               est
               ,
               antequam
               exornaretur
               quidem
               ,
               formamque
               &
               ordinem
               nancisceretur
               ,
               sine
               ortu
               &
               generatione
               ;
               exornatam
               vero
               at
               que
               illustratam
               ,
               à
               Digestore
               Deo
               esse
               generatam
               .
               Atque
               it
               a
               quia
               generationis
               sit
               fortuna
               posterior
               ,
               inornatum
               illud
               minime
               generatum
               ,
               aequaevum
               Deo
               ,
               à
               quo
            
             
             
               est
               ordinatum
               ,
               intelligi
               debeat
               .
               Sed
               nonnullos
               Pythagoreos
               ,
               vim
               sententiaenon
               recte
               assccutos
               ,
               putasse
               ,
               dici
               etiam
               illam
               indeterminatam
               &
               immensam
               duitatem
               ,
               ab
               una
               singularitate
               institutam
               ,
               recedente
               à
               natura
               sua
               singularitate
               ,
               &
               in
               duitatis
               habitum
               migrante
               .
            
             But
             however
             these
             Pythagoreans
             might
             be
             deceived
             ,
             who
             thought
             the
             Unity
             its
             self
             became
             the
             Duity
             ;
             yet
             it
             is
             evident
             by
             Numenius
             ,
             that
             he
             looked
             on
             the
             undetermined
             and
             confused
             matter
             to
             have
             been
             coaeval
             with
             God
             himself
             and
             not
             produced
             by
             him
             .
             And
             if
             Numenius
             be
             as
             much
             to
             be
             credited
             in
             this
             as
             when
             he
             calls
             
               Plato
               Moses
               Atticus
            
             ,
             then
             the
             Creation
             of
             
               Universal
               matter
            
             can
             be
             no
             part
             of
             Pythagoras
             his
             
               Philosophick
               Cabala
            
             .
             But
             whatever
             were
             the
             opinions
             of
             Plato
             and
             Pythagoras
             concerning
             the
             first
             origine
             of
             matter
             ,
             we
             are
             certain
             that
             the
             Stoicks
             generally
             asserted
             the
             improduction
             of
             matter
             ,
             and
             make
             that
             to
             be
             as
             necessary
             a
             
               passive
               principle
            
             for
             the
             Being
             of
             the
             world
             ,
             as
             God
             is
             the
             active
             and
             efficient
             cause
             .
             So
             
               Diogenes
               Laertius
            
             reports
             of
             the
             
               Stoical
               principles
            
             concerning
             the
             Origine
             of
             the
             Universe
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               They
               make
               two
               principles
               of
               the
            
             
             
               Universe
               ,
               one
               active
               ,
               and
               the
               other
               passive
               ;
               the
               passive
               ,
               an
               essence
               without
               quality
               ,
               called
               Hyle
               or
               confused
               matter
               ;
               the
               active
               ,
               the
               reason
               which
               acts
               in
               the
               other
               ,
               which
               is
               God.
            
             These
             two
             principles
             Seneca
             calls
             
               causa
               &
               materia
               ;
               ●sse
               vero
               debet
               ,
            
             saith
             he
             ,
             
               aliquid
               unde
               fiat
               ;
               deinde
               à
               quo
               fiat
               ,
               hoc
               causa
               est
               ,
               illud
            
             
             materia
             .
             Although
             Seneca
             seems
             to
             make
             a
             query
             of
             it
             elsewhere
             ;
             
               quantum
               Deus
               possit
               ?
               materiam
               ipse
               sibi
               formet
               ,
               an
            
             
             
               datâ
               utatur
            
             ?
             But
             Zeno
             is
             express
             in
             Stobaeus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               first
               essence
               of
               all
               is
               matter
               ,
               which
               is
               eternal
               ,
               and
               not
               capable
               of
               accession
               or
               diminution
               .
            
             To
             the
             same
             purpose
             Chalcidius
             speaks
             ,
             
               Stoici
               ortum
               sylvae
               rejiciunt
            
             ,
             
             
               quin
               potius
               iosam
               &
               Deum
               ,
               duo
               totius
               rei
               sumunt
               initia
               ;
               D●um
               ut
               opificem
               ;
               Sylvam
               ut
               quae
               operationi
               subjiciatur
               .
               Una
               quidem
               essentia
               praeditos
               facientem
               ,
               &
               quod
               fit
               ac
               patitur
               ,
               id
               corpus
               esse
               ;
               diversa
               vero
               virtute
               ;
               quia
               faciat
               ,
               Deum
               ;
               quia
               fiat
               ,
               Sylvam
               ●sse
               .
            
          
           
             Having
             now
             found
             out
             the
             certain
             assertors
             among
             the
             
             
             
               Heathen
               Philosophers
            
             of
             the
             eternity
             and
             improduction
             of
             matter
             as
             the
             
               passive
               principle
            
             of
             things
             ,
             we
             come
             to
             examine
             the
             reason
             of
             this
             Hypothesis
             ,
             and
             whether
             there
             were
             foundation
             enough
             for
             this
             matter
             to
             subsist
             upon
             from
             all
             eternity
             ?
             It
             might
             be
             sufficient
             prejudice
             against
             this
             opinion
             ,
             that
             it
             was
             built
             on
             the
             same
             infirm
             conclusions
             which
             that
             of
             the
             eternity
             of
             the
             whole
             world
             was
             ,
             viz.
             that
             Maxime
             which
             Lipsius
             attributes
             to
             Demoeritus
             ,
             but
             was
             embraced
             by
             all
             those
             Philosophers
             who
             denyed
             production
             of
             matter
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               nothing
            
             
             
               could
               be
               produced
               out
               of
               nothing
               ,
               nor
               could
               return
               into
               nothing
            
             ;
             which
             as
             we
             have
             already
             said
             ,
             was
             only
             taken
             up
             from
             the
             established
             order
             of
             the
             Universe
             ,
             and
             the
             manner
             of
             production
             of
             
               material
               Beings
            
             .
             But
             this
             is
             not
             all
             we
             have
             to
             charge
             this
             Hypothesis
             with
             ;
             for
             ,
          
           
             1.
             
             It
             is
             repugnant
             to
             the
             
               natural
               notion
            
             of
             a
             Deity
             ,
             which
             must
             imply
             in
             it
             an
             
               omnipotent
               power
            
             ;
             For
             otherwise
             we
             degrade
             him
             to
             the
             imbecillity
             of
             
               finite
               creatures
            
             ,
             if
             he
             cannot
             produce
             any
             thing
             which
             doth
             not
             imply
             a
             contradiction
             :
             but
             what
             contradiction
             is
             there
             in
             this
             ,
             that
             God
             should
             give
             a
             Being
             to
             that
             which
             had
             none
             before
             ?
             For
             that
             is
             all
             we
             understand
             by
             Creation
             ,
             viz.
             the
             producing
             of
             something
             out
             of
             nothing
             ,
             or
             which
             had
             nothing
             out
             of
             which
             it
             was
             prod●ced
             .
             Now
             what
             repugnancy
             is
             there
             to
             any
             free
             principle
             of
             reason
             ,
             that
             a
             
               power
               infinite
            
             should
             raise
             an
             Insect
             into
             Being
             without
             any
             
               passive
               principle
            
             out
             of
             which
             it
             was
             caused
             ;
             and
             if
             an
             
               Infinite
               power
            
             can
             do
             that
             ,
             it
             may
             as
             well
             produce
             the
             world
             out
             of
             nothing
             ,
             else
             the
             power
             would
             not
             be
             Infinite
             ;
             for
             it
             would
             have
             its
             bounds
             set
             ,
             that
             thus
             far
             it
             could
             go
             and
             no
             further
             .
             Now
             if
             such
             a
             power
             in
             God
             implyes
             no
             contradiction
             in
             its
             self
             ,
             I
             say
             the
             asserting
             the
             necessary
             existence
             of
             matter
             implyes
             a
             contradiction
             to
             this
             power
             .
             For
             ,
             1.
             
             A
             power
             to
             produce
             something
             out
             of
             nothing
             would
             be
             to
             no
             purpose
             ,
             if
             a
             
               p●ssive
               principle
            
             or
             
               praeexistent
               matter
            
             be
             necessary
             to
             the
             production
             of
             any
             thing
             ;
             and
             so
             that
             Being
             which
             hath
             a
             power
             to
             
               produce
               something
            
             out
             of
             nothing
             ,
             hath
             only
             a
             power
             to
             produce
             something
             out
             of
             something
             ,
             which
             is
             a
             plain
             contradiction
             .
             2.
             
             If
             God
             hath
             a
             power
             to
             produce
             something
             out
             of
             nothing
             ,
             either
             this
             power
             doth
             extend
             
             to
             the
             production
             of
             this
             matter
             ,
             or
             not
             ;
             if
             it
             doth
             ,
             then
             it
             depends
             on
             him
             ;
             if
             not
             ,
             his
             power
             is
             not
             infinite
             ,
             and
             so
             the
             same
             power
             is
             infinite
             and
             not
             infinite
             ;
             which
             is
             another
             contradiction
             .
             So
             that
             it
             is
             plainly
             repugnant
             to
             the
             notion
             of
             a
             God
             to
             assert
             the
             necessary
             and
             
               eternal
               existence
            
             of
             matter
             .
          
           
             2.
             
             If
             matter
             be
             unproduced
             ,
             then
             
               necessary
               existence
            
             must
             belong
             to
             it
             as
             well
             as
             to
             God
             ;
             and
             if
             
               necessary
               existence
            
             belongs
             to
             
               matter
               ,
               infinite
               power
            
             must
             belong
             to
             it
             too
             ;
             For
             what
             ever
             necessarily
             exists
             ,
             is
             self-originated
             ;
             what
             ever
             is
             self-originated
             ,
             could
             not
             by
             any
             cause
             whatsoever
             be
             hindered
             from
             Being
             ;
             what
             cannot
             by
             any
             cause
             be
             hindered
             from
             Being
             ,
             hath
             
               Infinite
               power
            
             ;
             what
             hath
             
               Infinite
               power
            
             ,
             may
             produce
             any
             thing
             ,
             and
             is
             God
             ,
             and
             so
             matter
             cannot
             be
             a
             meer
             
               passive
               principle
            
             ,
             but
             must
             be
             an
             active
             ,
             and
             so
             must
             be
             God
             himself
             ,
             or
             else
             there
             must
             be
             more
             Gods
             then
             one
             .
             To
             an
             argument
             something
             of
             this
             nature
             Hermogenes
             in
             Tertullian
             replyes
             ,
             that
             matter
             would
             not
             lose
             the
             name
             or
             nature
             of
             matter
             ,
             because
             of
             its
             coeternity
             with
             God
             ,
             neither
             could
             it
             
             be
             God
             meerly
             on
             that
             account
             ,
             unless
             it
             had
             other
             things
             that
             were
             agreeable
             to
             the
             nature
             of
             God
             as
             well
             as
             that
             .
             But
             I
             have
             already
             shewed
             that
             
               necessary
               existence
            
             implyes
             other
             perfections
             going
             along
             with
             it
             :
             which
             is
             likewise
             thus
             proved
             by
             Tertullian
             in
             answer
             to
             Hermogenes
             ;
             the
             reason
             of
             the
             imperfections
             which
             are
             to
             be
             seen
             in
             any
             creatures
             ,
             is
             from
             hence
             ,
             that
             they
             derive
             their
             Beings
             from
             a
             
               higher
               cause
            
             ,
             who
             creates
             them
             in
             what
             order
             he
             pleases
             ;
             but
             that
             which
             hath
             its
             original
             from
             
               its
               self
            
             ,
             must
             on
             that
             account
             want
             those
             imperfections
             which
             other
             creatures
             in
             the
             world
             have
             ;
             and
             therefore
             if
             
               necessary
               existence
            
             be
             of
             the
             nature
             of
             matter
             ,
             all
             other
             perfections
             must
             belong
             to
             it
             too
             :
             and
             so
             there
             can
             be
             no
             superiority
             and
             inferiority
             between
             God
             and
             matter
             ,
             because
             on
             both
             sides
             there
             will
             be
             
               necessary
               existence
               .
               Divinitas
               gradum
               non
               habet
               ,
               utpote
               unica
               :
            
             and
             so
             
             the
             eternal
             existence
             of
             matter
             is
             repugnant
             to
             the
             unity
             of
             God.
             
          
           
             3.
             
             
               It
               is
               repugnant
               to
               the
               Independency
               of
               God
               :
            
             for
             it
             makes
             
               God
               subject
            
             to
             matter
             ,
             and
             not
             matter
             to
             God.
             For
             if
             God
             cannot
             produce
             any
             thing
             without
             
               praeexistent
               matter
            
             ,
             the
             
             matter
             is
             necessary
             to
             his
             action
             ,
             and
             so
             God
             must
             depend
             on
             that
             which
             he
             can
             do
             nothing
             without
             ;
             and
             so
             Gods
             using
             matter
             ,
             is
             as
             Tertullian
             speaks
             ,
             
               ex
               necessitate
               mediocritatis
               suae
            
             ,
             to
             help
             him
             in
             the
             production
             of
             things
             .
             
               Nemo
               non
               subjicitur
               ci
               cujus
               eget
               ut
               possit
               uti
               ,
            
             as
             he
             goes
             on
             .
             Thus
             matter
             
             at
             last
             is
             crept
             above
             the
             Deity
             ,
             that
             God
             can
             do
             nothing
             without
             its
             aid
             and
             concurrence
             ;
             and
             so
             as
             Tertullian
             sharply
             sayes
             ,
             
               God
               is
               beholding
               to
               matter
               for
               ever
               being
               known
               to
               the
               world
               ;
               grande
               beneficium
               Deo
               contulit
               ut
               haberet
               hodie
               per
               quam
               Deus
               cognosceretur
               ,
               &
               omnipotens
               vocaretur
               ,
               nisi
               quod
               jam
               non
               omnipotens
               ,
               si
               non
               &
               hoc
               potens
               ex
               nihilo
               omnia
               proferre
               .
            
             Thus
             we
             see
             how
             irreconcilable
             this
             Hypothesis
             is
             with
             these
             Attributes
             of
             God.
             
          
           
             4.
             
             
               It
               is
               repugnant
               to
               the
               immensity
               of
               God.
            
             For
             either
             God
             did
             exist
             separate
             from
             this
             
               eternal
               matter
            
             ,
             or
             was
             conjoyned
             with
             it
             ;
             if
             conjoyned
             with
             it
             ,
             then
             both
             made
             but
             one
             Being
             ,
             as
             Maximus
             ,
             or
             Orig●n
             argues
             ;
             if
             separate
             from
             it
             ,
             then
             there
             must
             be
             
               something
               between
            
             them
             ,
             and
             so
             there
             will
             be
             
             three
             
               real
               improduced
               things
            
             .
             If
             it
             be
             answered
             that
             they
             are
             neither
             
               conjoyned
               nor
               separate
            
             ,
             but
             God
             is
             in
             matter
             as
             in
             his
             proper
             place
             ,
             as
             the
             Stoicks
             asserted
             ,
             it
             is
             easily
             replyed
             ,
             that
             either
             then
             he
             is
             in
             a
             part
             of
             matter
             ,
             or
             the
             whole
             matter
             ;
             if
             in
             a
             part
             only
             ,
             he
             cannot
             be
             immense
             ;
             if
             in
             the
             whole
             as
             his
             
               adaequate
               place
            
             ,
             how
             could
             he
             then
             ever
             frame
             the
             world
             ?
             For
             either
             he
             must
             then
             recede
             from
             that
             part
             in
             which
             he
             was
             ,
             and
             contract
             himself
             into
             a
             narrower
             compass
             that
             he
             might
             fashion
             that
             part
             of
             the
             world
             which
             he
             was
             about
             ,
             or
             else
             he
             must
             likewise
             frame
             part
             of
             himself
             with
             that
             part
             of
             the
             world
             which
             he
             was
             then
             framing
             of
             ,
             which
             consequence
             is
             unavoidable
             on
             the
             
               Stoical
               Hypothesis
            
             of
             Gods
             being
             corporeal
             and
             confined
             to
             the
             world
             as
             his
             proper
             place
             .
             And
             so
             much
             for
             this
             second
             Hypothesis
             concerning
             the
             Origine
             of
             the
             Universe
             ,
             which
             supposeth
             the
             eternity
             of
             matter
             as
             coexisting
             with
             God.
             
          
           
             I
             come
             now
             to
             that
             which
             makes
             most
             noise
             in
             the
             world
             ,
             which
             is
             the
             Atomical
             or
             
               Epicurean
               Hypothesis
            
             ,
             but
             will
             appear
             
             to
             be
             as
             irrational
             as
             either
             of
             the
             foregoing
             ,
             as
             far
             as
             it
             concerns
             the
             giving
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             .
             For
             otherwise
             supposing
             a
             Deity
             which
             produced
             
             the
             world
             and
             put
             it
             into
             the
             order
             it
             is
             now
             in
             ,
             and
             supremely
             governs
             all
             things
             in
             the
             world
             ,
             that
             many
             of
             the
             Phaenomena
             of
             the
             Universe
             are
             far
             more
             intelligibly
             explained
             by
             matter
             and
             motion
             then
             by
             
               substantial
               forms
            
             ,
             and
             
               real
               qualities
            
             ,
             few
             free
             and
             unprejudiced
             minds
             do
             now
             scruple
             .
             But
             because
             these
             little
             particles
             of
             matter
             may
             give
             a
             tolerable
             account
             of
             many
             appearances
             of
             nature
             ,
             that
             therefore
             there
             should
             be
             nothing
             else
             but
             matter
             and
             motion
             in
             the
             world
             ,
             and
             that
             the
             Origine
             of
             the
             Universe
             should
             be
             from
             no
             wiser
             principle
             then
             the
             casual
             concourse
             of
             these
             Atoms
             ,
             is
             one
             of
             the
             evidences
             of
             the
             proneness
             of
             mens
             minds
             to
             be
             intoxicated
             with
             those
             opinions
             they
             are
             once
             in
             love
             with
             .
             When
             they
             are
             not
             content
             to
             allow
             an
             Hypothesis
             its
             due
             place
             and
             subserviency
             to
             .
             God
             and
             providence
             ,
             but
             think
             these
             Atoms
             have
             no
             force
             at
             all
             in
             them
             unless
             they
             can
             extrude
             a
             Deity
             quite
             out
             of
             the
             world
             .
             For
             it
             is
             most
             evident
             that
             it
             was
             not
             so
             much
             the
             truth
             as
             the
             serviceableness
             of
             this
             Hypothesis
             ,
             which
             hath
             given
             it
             entertainment
             among
             men
             of
             Atheistical
             spirits
             .
             Epicurus
             himself
             in
             his
             Epistle
             to
             Pythocles
             urgeth
             that
             as
             a
             considerable
             circumstance
             in
             his
             opinion
             that
             he
             brought
             no
             God
             down
             upon
             the
             stage
             to
             put
             things
             in
             order
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             his
             Paraphrast
             Lucretius
             hath
             thus
             rendered
             ;
             
             
               
                 Nequaquam
                 nobis
                 divinitus
                 esse
                 paratam
              
               
                 Naturam
                 rerum
                 .
              
            
             If
             this
             opinion
             then
             be
             true
             ,
             the
             history
             of
             the
             Creation
             quite
             falls
             to
             the
             ground
             ,
             on
             which
             account
             we
             are
             obliged
             more
             particularly
             to
             consider
             the
             reason
             of
             it
             .
             The
             Hypothesis
             then
             of
             Epicurus
             is
             ,
             
               that
               before
               the
               world
               was
               brought
               into
               that
               form
               and
               order
               it
               is
               now
               in
               ,
               there
               was
               an
               infinite
               empty
               space
               in
               which
               were
               an
               innumerable
               company
               of
               solid
               particles
               or
               Atoms
               of
               different
               sizes
               and
               shapes
               ,
               which
               by
               their
               weight
               were
               in
               continual
               motion
               ,
               and
               that
               by
               the
               various
               occursions
               of
               these
               all
               the
               bodies
               of
               the
               Universe
               were
               framed
               into
               that
               order
               they
               now
               are
               in
               .
            
             Which
             is
             fully
             expressed
             by
             Dionysius
             in
             Eusebius
             ,
             and
             very
             agreeably
             to
             the
             sense
             of
             Epicurus
             in
             his
             
             Epistles
             to
             Herodotus
             and
             Pythocles
             ,
             and
             to
             what
             Plutarch
             
             reports
             of
             the
             sense
             of
             Epicurus
             ,
             though
             he
             names
             him
             not
             (
             if
             at
             least
             that
             book
             be
             his
             which
             Muretus
             denyes
             )
             the
             words
             of
             Dionysius
             are
             these
             concerning
             the
             Epicureans
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             that
             according
             to
             this
             opinion
             ,
             all
             the
             account
             we
             have
             of
             the
             Origine
             of
             the
             world
             ,
             is
             from
             this
             general
             Rendes-vous
             of
             Atoms
             in
             this
             
               infinite
               space
            
             ,
             in
             which
             after
             many
             encounters
             and
             
               facings
               about
            
             ,
             they
             fell
             into
             their
             several
             troops
             ,
             and
             made
             up
             that
             ordered
             Battalia
             which
             now
             the
             world
             is
             the
             Scheme
             of
             .
             It
             was
             not
             imprudently
             done
             of
             Epicurus
             to
             make
             the
             worlds
             infinite
             ,
             as
             well
             as
             his
             space
             and
             Atoms
             ;
             for
             by
             the
             same
             reason
             that
             his
             Atoms
             would
             make
             one
             world
             ,
             they
             might
             make
             a
             thousand
             ;
             and
             who
             would
             spare
             for
             worlds
             ,
             when
             he
             might
             make
             them
             so
             easily
             ?
             Lucretius
             gives
             us
             in
             so
             exact
             an
             account
             of
             the
             several
             courses
             the
             Atoms
             took
             up
             in
             disposing
             themselves
             into
             bodyes
             ,
             as
             though
             he
             had
             been
             Muster-Master-General
             at
             that
             great
             Rendes-vous
             ;
             for
             thus
             he
             speaks
             of
             his
             Atoms
             ,
             
               
                 Quae
                 quia
                 multimodis
                 ,
                 multis
                 mutata
                 per
                 omne
              
               
                 Ex
                 Infinito
                 vexantur
                 percita
                 plagis
                 ,
                 
              
               
                 Omne
                 genus
                 motus
                 &
                 caetus
                 experiundo
                 ,
              
               
                 Tandem
                 deveniunt
                 in
                 taleis
                 disposituras
                 ,
              
               
                 Qualibus
                 haec
                 rebus
                 consistit
                 summa
                 creata
                 .
              
            
             And
             more
             particularly
             afterwards
             ;
             
               
                 Sed
                 quia
                 multa
                 modis
                 multis
                 primordia
                 rerum
                 
              
               
                 Ex
                 infinito
                 jam
                 tempore
                 percita
                 plagis
                 ,
              
               
                 Ponderibusque
                 suis
                 consuërunt
                 concita
                 ferri
                 ,
              
               
                 Omnimodisque
                 coire
                 ,
                 atque
                 omnia
                 pertentare
                 ,
              
               
                 Quaecunque
                 inter
                 se
                 possunt
                 congressa
                 creare
                 ;
              
               
                 Ut
                 non
                 sit
                 mirum
                 ,
                 si
                 in
                 taleis
                 disposituras
              
               
                 Deciderunt
                 queque
                 ,
                 &
                 in
                 taleis
                 venere
                 meatus
                 ,
              
               
                 Qualibus
                 haec
                 rerum
                 ●enitur
                 nunc
                 summa
                 novando
                 .
              
            
             Thus
             we
             see
             the
             substance
             of
             the
             
               Epicurean
               Hypothesis
            
             ,
             that
             
             there
             were
             an
             Infinite
             number
             of
             Atoms
             ,
             which
             by
             their
             frequent
             occursions
             did
             at
             last
             meet
             with
             those
             of
             the
             same
             nature
             with
             them
             ,
             and
             these
             being
             conjoyned
             together
             made
             up
             those
             bodyes
             which
             we
             see
             :
             so
             that
             all
             the
             account
             we
             are
             able
             to
             give
             according
             to
             this
             Hypothesis
             of
             all
             the
             Phaenomena
             of
             the
             Universe
             ,
             is
             from
             the
             fortuitous
             concourse
             of
             the
             Atoms
             in
             the
             first
             forming
             of
             the
             world
             ,
             and
             the
             different
             contexture
             of
             them
             in
             bodies
             .
             And
             this
             was
             delivered
             by
             the
             ancient
             Epicureans
             not
             with
             any
             doubt
             or
             hesitation
             ,
             but
             with
             the
             greatest
             confidence
             imaginable
             .
             So
             Tully
             observes
             of
             Velleius
             the
             Epicurean
             ,
             beginning
             his
             discourse
             ,
             fidenter
             
             
               sane
               ut
               solent
               isti
               ,
               nihil
               tam
               verens
               quam
               ne
               dubitare
               de
               aliqua
               re
               videretur
               ;
               tanquam
               modo
               ex
               Deorum
               concilio
               ,
               &
               ex
               Epicuri
               intermundiis
               descendisset
               :
               Confidence
            
             was
             the
             peculiar
             genius
             of
             that
             sect
             ,
             which
             we
             shall
             see
             in
             them
             to
             be
             accompanied
             with
             very
             little
             reason
             .
          
           
             For
             those
             
               two
               things
            
             which
             make
             any
             principles
             in
             Philosophy
             
             to
             be
             rejected
             ,
             this
             
               Atomical
               Hypothesis
            
             is
             unavoidably
             charged
             with
             :
             and
             those
             are
             ,
             
               If
               the
               principles
               be
               taken
               up
               without
               sufficient
               ground
               in
               reason
               for
               them
               ;
               and
               if
               they
               cannot
               give
               any
               sufficient
               account
               of
               the
               Phaenomena
               of
               the
               world
               .
            
             I
             shall
             therefore
             make
             it
             appear
             ,
             that
             this
             Hypothesis
             ,
             as
             to
             the
             Origine
             of
             the
             Universe
             ,
             is
             
               first
               ,
               meerly
               precarious
            
             ,
             and
             built
             on
             no
             sufficient
             grounds
             of
             reason
             .
             
               Secondly
               ,
               That
               it
               cannot
               give
               any
               satisfactory
               account
               of
               the
               Origine
               of
               things
               .
            
          
           
             1.
             
             That
             it
             is
             a
             
               precarious
               Hypothesis
            
             ,
             and
             hath
             no
             evidence
             of
             reason
             on
             which
             it
             should
             be
             taken
             up
             ;
             and
             that
             will
             be
             proved
             by
             two
             things
             .
             1.
             
             
               It
               is
               such
               an
               Hypothesis
               as
               the
               Epicureans
               themselves
               could
               have
               no
               certainty
               of
               according
               to
               their
               own
               principles
               .
            
             2.
             
             
               That
               the
               main
               principles
               of
               the
               Hypothesis
               its
               self
               are
               repugnant
               to
               those
               Catholick
               Laws
               of
               nature
               which
               are
               observed
               in
               the
               Universe
               .
            
          
           
             1.
             
             
               The
               Epicureans
               according
               to
               their
               own
               principles
               could
               have
               no
               certainty
               of
               the
               truth
               of
               this
               Hypothesis
               .
            
             And
             that
             1.
             
             
               Because
               they
               could
               have
               no
               certain
               evidence
               of
               its
               truth
               .
            
             2.
             
             
               Because
               their
               way
               of
               proving
               it
               was
               insufficient
               .
            
          
           
             1.
             
             
               That
               they
               could
               have
               no
               certain
               evidence
               of
               the
               truth
               of
               it
               ,
            
             I
             prove
             from
             those
             criteria
             ,
             which
             Epicurus
             lays
             down
             as
             the
             only
             certain
             rules
             of
             judging
             the
             truth
             of
             things
             by
             ;
             
             and
             those
             were
             
               sense
               ,
               Anticipation
            
             and
             Passion
             .
             Let
             sense
             be
             never
             so
             infallible
             a
             ruie
             of
             judgement
             ,
             yet
             it
             is
             impossible
             there
             should
             be
             any
             evidence
             to
             sense
             of
             the
             truth
             of
             this
             Hypothesis
             ;
             and
             let
             him
             extend
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             long
             as
             he
             please
             ,
             which
             was
             his
             great
             help
             for
             correcting
             the
             errors
             of
             sense
             ,
             viz.
             as
             it
             was
             in
             the
             
               Roman
               court
            
             when
             the
             case
             was
             not
             clear
             ,
             
               ampliandum
               est
            
             ;
             So
             Epicurus
             would
             have
             the
             object
             represented
             every
             way
             it
             could
             be
             before
             he
             past
             his
             judgement
             ;
             yet
             this
             prudent
             caution
             would
             do
             him
             no
             good
             for
             this
             Hypothesis
             ,
             unless
             he
             were
             so
             wise
             as
             to
             stay
             till
             this
             world
             were
             crumbled
             into
             Atoms
             again
             ,
             that
             by
             that
             he
             might
             judge
             of
             the
             Origine
             of
             it
             .
             There
             is
             but
             one
             way
             left
             to
             finde
             out
             the
             truth
             of
             things
             inevident
             to
             sense
             ,
             (
             as
             by
             Epicurus
             his
             own
             confession
             all
             these
             Atoms
             are
             ,
             which
             are
             now
             the
             
               component
               particles
            
             of
             bodyes
             ;
             much
             more
             those
             which
             by
             their
             fortuitous
             concourse
             gave
             Being
             to
             the
             world
             )
             and
             that
             is
             ,
             if
             something
             evident
             to
             sense
             doth
             apparently
             prove
             it
             ,
             which
             is
             his
             way
             of
             proving
             a
             Vacuity
             in
             nature
             from
             motion
             ;
             but
             though
             that
             be
             easily
             answered
             by
             
               principles
               different
            
             from
             those
             of
             Epicurus
             ,
             and
             more
             rational
             ;
             yet
             that
             very
             way
             of
             probation
             fails
             him
             in
             his
             present
             Hypothesis
             .
             For
             what
             is
             there
             evident
             to
             sense
             which
             proves
             a
             fortuitous
             concourse
             of
             Atoms
             for
             the
             production
             of
             things
             ?
             nay
             if
             we
             grant
             him
             that
             the
             composition
             of
             bodyes
             is
             nothing
             else
             but
             the
             contexture
             of
             these
             insensible
             particles
             ,
             yet
             this
             is
             far
             from
             being
             an
             evidence
             to
             sense
             ,
             that
             these
             particles
             without
             any
             wise
             and
             directing
             providence
             should
             make
             up
             such
             bodyes
             as
             we
             see
             in
             the
             world
             .
             And
             here
             when
             we
             speak
             of
             the
             evidence
             of
             sense
             ,
             we
             may
             well
             ask
             as
             the
             Stoick
             in
             Tully
             doth
             ,
             whether
             ever
             Epicurus
             found
             a
             Poeme
             made
             by
             the
             casual
             throwing
             of
             letters
             together
             ;
             and
             if
             a
             concourse
             of
             Atoms
             did
             produce
             the
             world
             ,
             
               cur
               porticum
               ,
               cur
               templum
               ,
               cur
               domum
               ,
               cur
               urbem
               non
               potest
               ?
               why
               did
               it
               never
               produce
            
             
             
               a
               cloyster
               ,
               a
               temple
               ,
               a
               house
               ,
               a
               city
               ,
            
             which
             are
             far
             easier
             things
             then
             the
             world
             ?
             I
             know
             Epicurus
             will
             soon
             reply
             ,
             
               that
               things
               are
               otherwise
               in
               the
               world
               now
               then
               when
               it
               was
               first
               produced
            
             ;
             I
             grant
             it
             ,
             and
             from
             thence
             prove
             ,
             that
             because
             no
             such
             thing
             ever
             happens
             in
             the
             world
             now
             ,
             as
             a
             meerly
             casual
             concourse
             of
             Atoms
             to
             produce
             any
             thing
             ,
             Epicurus
             
             could
             have
             no
             evidence
             from
             sense
             at
             all
             to
             finde
             out
             the
             truth
             of
             his
             Hypothesis
             by
             .
             And
             as
             little
             relief
             can
             he
             finde
             from
             his
             second
             Criterium
             ,
             viz.
             Anticipation
             ;
             for
             by
             his
             own
             acknowledgement
             ,
             all
             Anticipation
             depends
             on
             the
             senses
             ,
             and
             men
             have
             it
             only
             one
             of
             these
             four
             wayes
             .
             1.
             
             By
             
             incursion
             ,
             as
             the
             species
             of
             a
             man
             is
             preserved
             by
             the
             sight
             of
             him
             .
             2.
             
             
               By
               proportion
            
             ,
             as
             we
             can
             inlarge
             or
             contract
             that
             species
             of
             a
             man
             either
             into
             a
             Gyant
             or
             Pygmy
             .
             3.
             
             
               By
               similitude
            
             ,
             as
             we
             may
             fancy
             the
             image
             of
             a
             City
             by
             resemblance
             to
             one
             which
             we
             have
             seen
             .
             4.
             
             
               By
               composition
            
             ,
             whereby
             we
             may
             joyn
             different
             images
             together
             ,
             as
             of
             a
             horse
             and
             man
             to
             make
             a
             Centaure
             .
             Now
             though
             it
             be
             very
             questionable
             how
             some
             of
             these
             wayes
             belong
             to
             a
             Criterium
             of
             truth
             ,
             yet
             none
             of
             them
             reach
             our
             case
             ;
             for
             there
             can
             be
             no
             incursion
             of
             
               insensible
               particles
            
             as
             such
             upon
             our
             senses
             ;
             we
             may
             indeed
             by
             proportion
             imagine
             the
             parvitude
             of
             them
             ;
             but
             what
             is
             this
             to
             the
             proving
             the
             truth
             of
             the
             
               Hypothesis
               ?
               Similitude
            
             can
             do
             no
             good
             ,
             unless
             Epicurus
             had
             ever
             seen
             a
             world
             made
             so
             ;
             the
             only
             relief
             must
             be
             from
             composition
             ,
             and
             that
             will
             prove
             the
             Origine
             of
             the
             world
             by
             Atoms
             to
             be
             as
             true
             ,
             as
             that
             there
             are
             
               Centaures
               in
               the
               world
            
             ,
             which
             we
             verily
             believe
             .
             These
             are
             the
             only
             Criteria
             by
             which
             Epicurus
             would
             judge
             of
             the
             truth
             of
             natural
             things
             by
             (
             for
             the
             third
             ,
             Passion
             relates
             wholly
             to
             things
             Moral
             and
             not
             Physical
             )
             and
             now
             let
             any
             one
             judge
             ,
             whether
             the
             Hypothesis
             of
             the
             Origine
             of
             the
             Universe
             by
             Atoms
             can
             ever
             be
             proved
             true
             ,
             either
             by
             the
             judgement
             of
             sense
             ,
             or
             by
             Anticipation
             .
          
           
             
               The
               way
               they
               had
               to
               prove
               this
               Hypothesis
               was
               insufficient
            
             ;
             
             and
             that
             was
             by
             proving
             that
             the
             bodyes
             of
             the
             world
             are
             compounded
             of
             such
             
               insensible
               particles
            
             ;
             Now
             ,
             granting
             the
             thing
             ,
             I
             deny
             the
             consequence
             ;
             for
             what
             though
             the
             composition
             of
             bodyes
             be
             from
             the
             contexture
             of
             Atoms
             ,
             doth
             it
             therefore
             follow
             ;
             that
             these
             particles
             did
             casually
             produce
             these
             bodyes
             ?
             nay
             doth
             it
             at
             all
             follow
             ,
             that
             because
             bodyes
             upon
             their
             resolution
             do
             fall
             into
             
               insensible
               particles
            
             of
             different
             
               size
               ,
               figure
            
             and
             motion
             ,
             therefore
             these
             particles
             must
             be
             praeexistent
             to
             all
             bodyes
             in
             the
             world
             ?
             For
             it
             is
             plain
             ,
             that
             there
             is
             now
             an
             
               Universal
               lump
            
             of
             matter
             out
             of
             which
             these
             
               insensible
               particles
            
             arise
             ,
             and
             whether
             they
             return
             on
             
             the
             dissolution
             of
             bodyes
             ;
             and
             all
             these
             various
             corpuscles
             may
             be
             of
             the
             same
             
               uniform
               substance
            
             only
             with
             the
             alteration
             of
             
               size
               ,
               shape
            
             and
             motion
             ;
             but
             what
             then
             ?
             doth
             this
             prove
             ,
             that
             because
             particular
             bodyes
             do
             now
             emerge
             out
             of
             the
             
               various
               configuration
            
             and
             motion
             of
             
               insensible
               paerticles
            
             of
             that
             matter
             which
             exists
             in
             the
             world
             ,
             that
             therefore
             this
             whole
             matter
             was
             produced
             by
             the
             
               casual
               occursions
            
             of
             these
             Atoms
             ?
             It
             will
             ask
             more
             time
             and
             pains
             then
             is
             usually
             taken
             by
             the
             Philosophers
             either
             ancient
             or
             modern
             ,
             to
             prove
             that
             those
             things
             whatsoever
             they
             are
             ,
             whether
             elements
             or
             particles
             out
             of
             which
             bodyes
             are
             supposed
             to
             be
             compounded
             ,
             do
             exist
             separately
             from
             such
             compounded
             bodyes
             ,
             and
             antecedently
             to
             them
             .
             We
             finde
             no
             Aristotelian
             elements
             pure
             in
             the
             world
             ,
             nor
             any
             particles
             of
             matter
             destitute
             of
             such
             a
             
               size
               ,
               figure
            
             and
             motion
             as
             doth
             make
             some
             body
             or
             other
             .
             From
             whence
             then
             can
             we
             infer
             either
             the
             existence
             of
             
               Aristotles
               materia
               prima
            
             ,
             without
             
               quiddity
               ,
               quantity
            
             or
             quality
             ,
             or
             the
             
               Epicurean
               Atoms
            
             without
             such
             a
             contexture
             as
             make
             up
             some
             bodyes
             in
             the
             world
             ?
             Our
             profound
             Naturalist
             Dr.
             Harvey
             ,
             after
             his
             most
             accurate
             search
             into
             the
             natures
             and
             Generation
             of
             things
             ,
             delivers
             this
             as
             his
             experience
             and
             judgement
             concerning
             the
             commonly
             reputed
             elements
             or
             principles
             of
             bodyes
             .
             For
             speaking
             of
             the
             different
             opinions
             
             of
             Empedocles
             and
             Hippocrates
             ,
             and
             Democritus
             ,
             and
             Epicurus
             ,
             concerning
             the
             composition
             of
             bodyes
             ,
             he
             adds
             ,
             
               Ego
               vero
               neque
               in
               animalium
               productione
               ,
               nec
               omnino
               in
               ulla
               corporum
               similarium
               generatione
               ,
               (
               sive
               ea
               partium
               animalium
               ,
               sive
               plantarum
               ,
               lapidum
               ,
               mineralium
               ,
               &c.
               fuerit
               )
               vel
               congregationem
               ejusmodi
               ,
               vel
               miscibilia
               diversa
               in
               generation
               is
               opere
               unienda
               praeexistere
               ,
               observare
               unquam
               potui
               .
            
             And
             after
             explaining
             the
             way
             which
             he
             conceived
             most
             rational
             and
             consonant
             to
             experience
             in
             the
             Generation
             of
             things
             ,
             he
             concludes
             his
             discourse
             with
             these
             words
             ;
             
               Idemque
               in
               omni
               generatione
               furi
               crediderim
               ;
               adeo
               ut
               corpora
               similaria
               mista
               ,
               elementa
               sua
               tempore
               priora
               non
               habeant
               ,
               sed
               illa
               potius
               element
               is
               suis
               prius
               existant
               (
               nempe
               Empedoclis
               atque
               Aristotel
               is
               igne
               ,
               aqua
               ,
               aëre
               ,
               terra
               ,
               vel
               Chymicorum
               sale
               ,
               sulphure
               ,
               &
               Mercurio
               ,
               aut
               Democriti
               Atomis
               )
               utpote
               natura
               quoque
               ipsis
               perfectiora
               .
               Sunt
               ,
               inquam
               ,
               mista
               &
               composita
               ,
               etiam
               tempore
            
             
             
               priora
               element
               is
               quibuslibet
               sic
               dictis
               ,
               in
               quae
               illa
               corrumpuntur
               &
               desinunt
               ;
               dissolvuntur
               scilicet
               in
               ista
               ratione
               potius
               quam
               re●psa
               &
               actu
               .
               Elementa
               itaque
               quae
               dicuntur
               ,
               non
               sunt
               priora
               ist
               is
               rebus
               ,
               quae
               generantur
               aut
               oriuntur
               ;
               sed
               posteriora
               potius
               ,
               &
               reliquiae
               mag
               is
               quam
               principia
               .
               N●que
               Aristoteles
               ipsemet
               aut
               alius
               quispiam
               unquam
               demonstravit
               ,
               elementa
               in
               rerum
               natura
               separati●
               existere
               ,
               au●
               principia
               esse
               corporum
               similarium
               .
            
             If
             then
             none
             of
             these
             things
             which
             bodyes
             are
             resolved
             into
             ,
             and
             are
             supposed
             to
             be
             compounded
             of
             ,
             either
             have
             been
             or
             can
             be
             proved
             to
             exist
             separate
             from
             and
             antecedent
             to
             those
             bodyes
             which
             they
             compound
             ,
             what
             then
             becomes
             of
             all
             our
             company
             of
             Atoms
             which
             are
             supposed
             by
             their
             concourse
             in
             an
             
               Infinite
               space
            
             to
             be
             the
             Origine
             of
             the
             world
             ?
             I
             know
             not
             where
             to
             finde
             them
             ,
             unless
             dancing
             with
             the
             
               Schoolmens
               Chimaera's
            
             in
             a
             Vacuum
             ,
             or
             in
             a
             space
             as
             empty
             as
             the
             Infinite
             one
             ,
             viz.
             some
             
               Epicureans
               brains
            
             .
             Neither
             therein
             will
             they
             be
             much
             unlike
             their
             great
             
               master
               Epicurus
            
             ,
             if
             we
             believe
             the
             character
             which
             the
             Stoick
             in
             Tully
             gives
             of
             him
             ,
             who
             saith
             he
             was
             
               homo
               sine
               arte
               ,
               sine
               liter
               is
               ,
               insultans
               in
               omnes
               ,
               sine
               acumine
               ullo
               ,
               sine
               auctoritate
               ,
               sine
               lepore
               .
            
             
             But
             allowing
             the
             Stoick
             some
             of
             that
             passion
             ,
             (
             which
             he
             disclaimed
             so
             much
             )
             in
             these
             words
             ;
             yet
             we
             may
             rather
             believe
             what
             Tully
             himself
             elsewhere
             speaks
             of
             Epicurus
             his
             sentiments
             ,
             that
             they
             were
             none
             of
             them
             handsome
             or
             becoming
             a
             man.
             
               At
               ille
               quid
               sentit
            
             ?
             saith
             he
             of
             Epicurus
             ;
             and
             soon
             replyes
             ,
             
               sentit
               autem
               nihil
               unquam
               elegans
               ,
               nihil
               decorum
            
             ;
             
             and
             in
             another
             place
             speaking
             of
             his
             Morals
             ,
             he
             sayes
             ,
             
               nihil
               generosum
               sapit
               atque
               magnificum
               ,
               there
               was
               nothing
               noble
               and
               generous
               in
               him
               .
            
             Which
             censure
             of
             Epicurus
             ,
             all
             the
             pains
             that
             
               P.
               Gassendus
            
             hath
             taken
             in
             the
             vindication
             of
             the
             life
             and
             opinions
             of
             Epicurus
             ,
             hath
             not
             been
             able
             to
             wipe
             off
             .
             For
             although
             we
             should
             yeild
             what
             that
             
               learned
               man
            
             so
             much
             contends
             for
             ,
             that
             all
             the
             calumnyes
             which
             were
             cast
             on
             Epicurus
             arise
             from
             the
             Antipathy
             between
             Zeno
             and
             the
             following
             Stoicks
             ,
             and
             the
             School
             of
             Epicurus
             ;
             yet
             all
             this
             will
             not
             make
             Epicurus
             to
             have
             been
             comparable
             with
             some
             other
             Philosophers
             for
             parts
             and
             judgement
             ,
             whose
             principles
             have
             somewhat
             more
             generous
             and
             venerable
             in
             them
             ,
             then
             the
             Morals
             of
             Epicurus
             had
             ,
             taking
             them
             in
             their
             more
             refined
             sense
             .
          
           
           
             But
             it
             is
             not
             the
             Morality
             of
             Epiourus
             which
             we
             now
             enquire
             
             after
             ;
             out
             business
             is
             to
             see
             how
             well
             he
             acquits
             himself
             in
             rendring
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             without
             a
             Deity
             .
             And
             so
             we
             come
             to
             consider
             the
             Hypothesis
             its
             self
             ,
             whether
             it
             be
             rational
             or
             no
             ,
             or
             consistent
             with
             the
             
               Catholick
               Laws
            
             of
             nature
             which
             appear
             in
             the
             world
             .
             Two
             things
             I
             shall
             here
             enquire
             into
             ,
             which
             are
             the
             main
             principles
             of
             Epicurus
             ,
             viz.
             the
             motion
             of
             these
             Atoms
             in
             the
             
               Infinite
               space
            
             ,
             and
             the
             manner
             of
             the
             concretion
             of
             bodyes
             by
             the
             concourse
             of
             these
             Atoms
             .
          
           
             1.
             
             I
             begin
             with
             their
             motion
             ;
             which
             Epicurus
             attributes
             to
             his
             Atoms
             without
             any
             hesitation
             ,
             and
             yet
             never
             undertakes
             to
             give
             an
             account
             of
             the
             Origine
             of
             that
             motion
             ;
             which
             argues
             his
             whole
             Hypothesis
             to
             be
             extreamly
             precarious
             .
             The
             thing
             then
             ,
             (
             which
             he
             must
             assume
             as
             his
             main
             principle
             ,
             without
             which
             all
             his
             other
             do
             nothing
             )
             is
             ,
             that
             motion
             doth
             inseparably
             belong
             to
             the
             least
             Atom
             or
             
               insensible
               particle
            
             ;
             for
             without
             this
             there
             cannot
             be
             imagined
             any
             concourse
             of
             Atoms
             at
             all
             ,
             much
             less
             any
             such
             contexture
             of
             bodyes
             out
             of
             them
             .
             But
             for
             one
             to
             say
             that
             Atoms
             move
             ,
             
               because
               it
               is
               their
               nature
               to
               move
               ,
            
             and
             give
             no
             other
             account
             of
             it
             ,
             is
             so
             precarious
             ,
             that
             it
             will
             never
             give
             the
             least
             satisfaction
             to
             an
             inquisitive
             mind
             .
             And
             it
             will
             be
             the
             least
             of
             all
             pardonable
             in
             the
             exploders
             of
             
               substantial
               forms
            
             and
             
               occult
               qualities
            
             ,
             when
             the
             Origine
             of
             the
             whole
             world
             is
             resolved
             into
             an
             
               ●ccult
               quality
            
             which
             gives
             motion
             to
             Atoms
             .
             And
             herein
             the
             Atomists
             outdo
             the
             most
             credulous
             Peripateticks
             ,
             seeing
             they
             lay
             the
             prime
             foundation
             of
             the
             world
             and
             of
             their
             own
             Philosophy
             together
             in
             a
             thing
             they
             can
             give
             no
             rational
             account
             of
             at
             all
             ,
             which
             is
             ,
             the
             motion
             of
             Atoms
             in
             an
             
               Infinite
               Vacuity
            
             .
             If
             it
             be
             replyed
             ,
             which
             is
             all
             Epicurus
             hath
             to
             say
             ,
             
               that
               the
               motion
               of
               Atoms
               depends
               upon
               their
               gravity
            
             ;
             the
             question
             returns
             upon
             him
             with
             the
             same
             violence
             ,
             how
             comes
             this
             gravity
             to
             belong
             to
             these
             Atoms
             in
             such
             an
             
               empty
               space
            
             ,
             where
             there
             can
             be
             no
             impulsion
             from
             other
             bodyes
             ,
             no
             attraction
             from
             any
             
               magnetick
               particles
            
             which
             are
             supposed
             to
             be
             the
             causes
             of
             the
             descent
             of
             
               heavy
               bodyes
            
             ?
             nay
             ,
             Epicurus
             himself
             takes
             away
             any
             center
             of
             that
             motion
             of
             Atoms
             ;
             and
             yet
             attributes
             a
             necessary
             descent
             to
             his
             Atoms
             by
             vertue
             of
             
             their
             gravity
             ;
             and
             if
             a
             Philosopher
             may
             beg
             such
             things
             as
             these
             are
             ,
             so
             repugnant
             to
             the
             Phaenomena
             of
             nature
             ,
             without
             
             assigning
             any
             other
             reason
             for
             them
             ,
             but
             that
             it
             is
             their
             nature
             ,
             let
             us
             never
             venture
             Philosophizing
             more
             ,
             but
             sit
             down
             in
             that
             contented
             piece
             of
             Ignorance
             which
             attributes
             the
             causes
             of
             every
             thing
             into
             
               specifick
               forms
            
             and
             
               occult
               qualityes
            
             .
             For
             this
             is
             so
             shameful
             a
             piece
             of
             beggery
             ,
             that
             
               P.
               Gassendus
            
             doth
             more
             then
             once
             disclaim
             it
             ,
             and
             in
             his
             discourse
             of
             motion
             doth
             prove
             an
             impossibility
             of
             motion
             in
             an
             
               Infinite
               empty
               space
            
             .
             Might
             not
             Epicurus
             then
             have
             saved
             his
             credit
             better
             by
             sitting
             down
             with
             the
             opinions
             of
             his
             fore-fathers
             ,
             then
             thus
             to
             go
             a
             begging
             for
             such
             Hypotheses
             ,
             which
             none
             ,
             who
             are
             not
             resolved
             to
             be
             ignorant
             ,
             will
             be
             ready
             to
             grant
             him
             ?
          
           
             But
             yet
             this
             is
             not
             all
             ,
             but
             according
             to
             this
             fundamental
             principle
             of
             Epicurus
             ,
             viz.
             that
             there
             is
             a
             principle
             of
             motion
             in
             every
             insensible
             particle
             of
             matter
             ,
             he
             plainly
             overthrows
             another
             principle
             of
             his
             ,
             which
             is
             the
             solidity
             and
             different
             magnitude
             of
             these
             Atoms
             .
             These
             particles
             are
             supposed
             so
             solid
             ,
             that
             Dionysius
             in
             Eusebius
             tells
             us
             the
             account
             given
             why
             they
             are
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             
             of
             their
             
               indissoluble
               firmness
            
             ;
             and
             the
             different
             sizes
             of
             these
             Atoms
             is
             so
             necessary
             a
             principle
             ,
             that
             from
             thence
             they
             undertake
             to
             resolve
             many
             Phaenomena
             of
             the
             Universe
             :
             let
             us
             now
             see
             how
             consistent
             these
             things
             are
             with
             the
             inseparable
             property
             of
             motion
             belonging
             to
             Atoms
             :
             For
             if
             there
             be
             particles
             of
             such
             different
             sizes
             ,
             then
             it
             is
             plain
             that
             there
             are
             some
             particles
             which
             may
             not
             only
             be
             conceived
             to
             be
             bigger
             then
             others
             ,
             but
             are
             really
             so
             ;
             and
             so
             there
             must
             be
             more
             parts
             of
             
               matter
               imagined
            
             in
             this
             bigger
             particle
             then
             in
             another
             less
             ;
             and
             if
             there
             be
             more
             parts
             ,
             these
             parts
             may
             be
             conceived
             separate
             from
             each
             other
             ,
             that
             this
             particle
             may
             be
             equal
             to
             the
             other
             ;
             now
             then
             ,
             I
             demand
             ,
             if
             motion
             doth
             inseparably
             belong
             to
             the
             least
             particle
             of
             matter
             ,
             how
             comes
             one
             to
             be
             bigger
             then
             the
             other
             ?
             for
             herein
             we
             see
             that
             every
             particle
             is
             not
             in
             distinct
             motion
             ;
             for
             there
             cannot
             but
             be
             more
             imaginable
             particles
             in
             an
             Atome
             of
             a
             bigger
             size
             then
             in
             a
             less
             ;
             and
             if
             so
             ,
             there
             must
             be
             some
             union
             of
             those
             
               imaginable
               particles
            
             in
             that
             bigger
             Atome
             ;
             and
             how
             could
             
             such
             an
             union
             be
             without
             rest
             ,
             and
             what
             rest
             could
             there
             be
             if
             motion
             doth
             inseparably
             belong
             to
             every
             particle
             o●
             matter
             ?
             And
             so
             it
             must
             be
             in
             all
             those
             Atoms
             which
             are
             supposed
             to
             have
             angles
             and
             hooks
             ,
             in
             order
             to
             their
             better
             catching
             hold
             of
             each
             other
             for
             the
             composition
             of
             bodyes
             ▪
             how
             come
             these
             hooks
             and
             angles
             to
             be
             annexed
             to
             this
             Atom
             ?
             for
             an
             Atom
             may
             be
             without
             them
             ;
             whence
             comes
             this
             union
             ,
             if
             such
             a
             principle
             of
             motion
             ,
             be
             in
             each
             particle
             ?
             if
             it
             be
             answered
             ,
             
               that
               motion
               did
               belong
               to
               all
               these
               particles
               ,
               but
               by
               degrees
               the
               l●sser
               particles
               hitting
               together
               made
               up
               these
               angled
               and
               hooked
               particles
            
             ;
             I
             soon
             reply
             ,
             that
             the
             difficulty
             returns
             more
             strongly
             ;
             for
             if
             these
             angled
             and
             
               hooked
               particles
            
             be
             supposed
             necessary
             to
             the
             contexture
             and
             union
             of
             bodyes
             ,
             how
             came
             those
             least
             imaginable
             particles
             ever
             to
             unite
             without
             such
             hooks
             and
             angles
             ?
             And
             so
             the
             question
             will
             return
             
               in
               Infinitum
            
             .
             If
             then
             the
             solidity
             and
             indivisibility
             of
             these
             
               angled
               Atoms
            
             ,
             doth
             depend
             on
             the
             union
             and
             rest
             of
             those
             lesser
             imaginable
             particles
             joyned
             together
             ,
             then
             it
             is
             evident
             that
             motion
             is
             no
             
               inseparable
               property
            
             of
             all
             these
             particles
             ,
             but
             some
             are
             capable
             of
             union
             ,
             in
             order
             to
             the
             making
             of
             such
             hooks
             and
             angles
             ,
             which
             are
             necessary
             for
             the
             contexture
             of
             bodyes
             ;
             and
             where
             there
             is
             union
             and
             solidity
             ,
             there
             is
             rest
             ,
             which
             is
             at
             least
             accompanied
             with
             it
             ,
             if
             it
             be
             not
             one
             of
             the
             great
             causes
             of
             it
             .
             And
             without
             which
             the
             Atomists
             of
             all
             other
             Philosophers
             will
             be
             least
             able
             to
             give
             an
             account
             of
             firmness
             in
             bodyes
             ,
             when
             they
             make
             bodyes
             to
             consist
             of
             an
             aggregation
             of
             particles
             ,
             by
             which
             it
             will
             be
             very
             hard
             finding
             a
             sufficient
             account
             of
             the
             difference
             between
             fluid
             and
             
               firm
               bodyes
            
             ,
             unless
             it
             be
             from
             the
             quicker
             motion
             and
             agitation
             of
             the
             particles
             of
             
               fluid
               bodyes
            
             ,
             and
             the
             rest
             of
             the
             small
             and
             
               contiguous
               parts
            
             that
             make
             up
             the
             
               firm
               body
            
             ,
             
             according
             to
             that
             
               Catholick
               Law
            
             of
             nature
             ,
             whereby
             
               things
               continue
               in
               the
               state
               they
               are
               in
               till
               some
               stronger
               force
               puts
               them
               out
               of
               it
               .
            
             The
             only
             thing
             which
             the
             
               Epicurean
               Atomists
            
             have
             left
             to
             give
             any
             account
             of
             the
             solidity
             of
             particles
             of
             such
             different
             sizes
             ,
             is
             ,
             
               the
               want
               of
               vacuity
            
             ;
             for
             say
             they
             ,
             
               the
               ground
               of
               divisibility
               of
               bodyes
               is
               the
               interspersion
               of
               a
               disseminated
               Vacuum
               ;
               now
               where
               there
               is
               no
               vacuity
               ,
               though
               the
               particles
               be
               of
               different
               siz●
               ,
               yet
               they
               may
               be
               solid
               and
               indivisible
               .
            
             
             But
             this
             is
             taken
             off
             by
             the
             instance
             produced
             against
             other
             persons
             by
             that
             ingenious
             &
             Honourable
             person
             M.
             Boyle
             in
             his
             
               Physiological
               Essayes
            
             ,
             which
             is
             to
             this
             purpose
             ;
             Suppose
             
             
               two
               of
               these
               presumed
               indivisible
               particles
               ,
               both
               smooth
               and
               of
               a
               Cubical
               figure
               should
               happen
               to
               lye
               upon
               one
               another
               ,
               and
               a
               third
               should
               ch●nce
               to
               be
               fitly
               placed
               upon
               the
               upper
               of
               the
               two
               ;
               what
               should
               hinder
               but
               that
               this
               Aggregate
               may
               by
               the
               violent
               knock
               of
               some
               other
               corpuscles
               be
               broken
               in
               the
               midst
               of
               the
               whole
               concretion
               ,
               and
               consequently
               in
               the
               middlemost
               body
               ?
            
             For
             suppose
             them
             as
             solid
             as
             may
             be
             ,
             yet
             since
             corpuscles
             as
             hard
             as
             they
             ,
             can
             be
             made
             very
             violently
             to
             knock
             against
             them
             ,
             why
             may
             not
             those
             grate
             or
             break
             the
             middlemost
             corpuscles
             ,
             or
             any
             of
             the
             others
             ?
             And
             if
             there
             be
             a
             possibility
             of
             a
             breaking
             off
             these
             
               Cubical
               particles
            
             in
             the
             middle
             ,
             then
             meer
             want
             of
             Vacuity
             is
             no
             sufficient
             account
             of
             their
             being
             indivisible
             .
             By
             this
             we
             see
             how
             far
             the
             Atomists
             are
             from
             giving
             any
             rational
             account
             of
             the
             Origine
             of
             the
             motion
             of
             the
             Atoms
             themselves
             without
             a
             Deity
             .
          
           
             2.
             
             Supposing
             this
             motion
             to
             be
             granted
             them
             ,
             yet
             they
             
               cannot
               give
               any
               satisfactory
               account
               of
               the
               manner
               of
               concretion
            
             
             
               of
               bodyes
               by
               the
               casual
               occursions
               of
               these
               A●●ms
               moving
               in
               an
               infinite
               empty
               space
               .
            
             Which
             appears
             from
             those
             gross
             and
             extravagant
             suppositions
             of
             Epicurus
             ,
             in
             order
             to
             the
             making
             these
             Atoms
             of
             his
             so
             hit
             together
             that
             they
             make
             up
             any
             bodyes
             by
             their
             contexture
             .
          
           
             1.
             
             He
             supposeth
             as
             it
             were
             
               two
               regions
            
             ,
             a
             superior
             and
             inferior
             in
             an
             
               infinite
               empty
               space
            
             ,
             which
             hath
             no
             center
             at
             all
             in
             it
             ,
             nor
             any
             body
             ,
             from
             which
             to
             measure
             those
             respects
             of
             above
             and
             below
             ;
             as
             appears
             by
             his
             Epistle
             to
             Herodotus
             ,
             wherein
             he
             saith
             ,
             
               these
               terms
               of
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               or
               upwards
               and
               downwards
               ,
               must
               be
               conceived
               without
               any
               bounds
               or
               limits
               at
               all
               .
               So
               that
               though
               we
               conceive
               something
               superior
               ,
               we
               must
               imagine
               nothing
               supreme
               ,
               and
               so
               on
               the
               contrary
               .
            
             Whereby
             it
             is
             evident
             as
             Gass●ndus
             confesseth
             ,
             that
             Epicurus
             thought
             the
             surface
             of
             the
             earth
             to
             be
             a
             plain
             ,
             and
             this
             plain
             to
             be
             continued
             
             up
             in
             a
             
               level
               superficies
            
             to
             the
             heavens
             ,
             and
             so
             to
             all
             that
             immense
             space
             of
             the
             Universe
             .
             So
             that
             all
             those
             
               heavy
               bodyes
            
             which
             should
             fall
             downwards
             in
             any
             parts
             of
             the
             widest
             distance
             on
             the
             earth
             ,
             as
             in
             
               Europe
               ,
               Asia
            
             ,
             and
             Africa
             ,
             
             would
             never
             meet
             (
             if
             they
             continued
             their
             motion
             )
             in
             the
             center
             of
             the
             earth
             ,
             but
             would
             continue
             their
             motion
             still
             in
             a
             parallel
             line
             ;
             and
             so
             he
             imagined
             that
             which
             is
             said
             to
             be
             above
             as
             to
             us
             ,
             was
             really
             the
             upper
             part
             of
             the
             world
             ,
             and
             so
             the
             descent
             of
             his
             Atoms
             must
             necessarily
             be
             downwards
             towards
             the
             earth
             ,
             according
             to
             the
             weight
             of
             them
             .
             And
             was
             not
             this
             a
             worthy
             Mathematical
             supposition
             ,
             for
             one
             who
             would
             undertake
             to
             give
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             without
             a
             Deity
             ?
          
           
             This
             motion
             of
             descent
             by
             reason
             of
             the
             gravity
             of
             Atoms
             would
             not
             serve
             his
             turn
             ;
             for
             if
             the
             Atoms
             moved
             downwards
             thus
             in
             a
             parallel
             line
             ,
             how
             was
             it
             possible
             for
             them
             ever
             to
             meet
             for
             the
             contexture
             of
             bodyes
             ?
             Now
             for
             this
             purpose
             he
             invented
             
               a
               motion
               of
               declination
            
             ;
             for
             finding
             the
             
               motion
               ad
               lineam
            
             ,
             or
             
               ad
               perpendiculum
            
             as
             some
             call
             it
             ,
             could
             not
             possibly
             produce
             those
             varieties
             of
             bodyes
             which
             are
             in
             the
             Universe
             ,
             he
             supposed
             therefore
             the
             descent
             not
             to
             be
             in
             a
             
               perpendicular
               right
               line
            
             ,
             but
             to
             decline
             a
             little
             ,
             that
             so
             seve●al
             particles
             in
             their
             descent
             m●ght
             make
             some
             occursions
             one
             upon
             another
             .
             And
             this
             Epicurus
             added
             to
             Democritus
             ;
             but
             therein
             as
             Tully
             observes
             ,
             was
             very
             unhappy
             ,
             that
             where
             he
             adds
             to
             
               Democritus
               ,
               ea
               quae
               corrig●re
               vult
               ,
               mihi
               quidem
            
             
             
               depravare
               videatur
            
             ;
             that
             he
             mar'd
             what
             Democritus
             had
             said
             ,
             by
             mending
             of
             it
             .
             The
             reason
             of
             which
             motion
             of
             declination
             ,
             is
             thus
             given
             by
             Lucretius
             ,
             
               
                 Quod
                 nisi
                 declinare
                 solerent
                 ,
                 omnia
                 deorsum
                 
              
               
                 Imbris
                 uti
                 guttae
                 caderent
                 per
                 Inane
                 profundum
                 ;
              
               
                 Nec
                 foret
                 offensus
                 natus
                 ,
                 neque
                 plaga
                 creata
              
               
                 Principiis
                 ,
                 it
                 a
                 nil
                 unquam
                 natura
                 creasset
                 .
              
            
             It
             was
             obvious
             to
             object
             ,
             that
             according
             to
             the
             principles
             of
             Epicurus
             ,
             there
             could
             have
             been
             no
             concourse
             at
             all
             of
             Atoms
             in
             an
             
               infinite
               space
            
             ,
             on
             the
             two
             grounds
             he
             went
             on
             ,
             which
             were
             the
             natural
             descent
             of
             Atoms
             ,
             and
             the
             aequi-velocity
             of
             the
             motion
             of
             all
             Atoms
             of
             what
             size
             so
             ever
             ,
             which
             he
             likewise
             asserted
             (
             although
             one
             would
             think
             if
             gravity
             were
             the
             cause
             of
             motion
             ,
             then
             the
             more
             gravity
             ,
             the
             swister
             the
             motion
             would
             be
             )
             from
             hence
             ,
             I
             say
             it
             were
             not
             easie
             to
             conceive
             
             how
             the
             Atoms
             should
             embrace
             each
             other
             in
             a
             
               parallel
               line
            
             ,
             if
             they
             fell
             down
             as
             Lucretius
             expresseth
             it
             ,
             
               like
               drops
               of
               rain
            
             ;
             and
             therefore
             they
             saw
             a
             necessity
             to
             make
             their
             
               motion
               decline
            
             a
             little
             ,
             that
             so
             they
             might
             justle
             and
             hit
             one
             upon
             another
             .
             But
             this
             
               oblique
               motion
            
             of
             the
             Atoms
             ,
             though
             it
             be
             the
             only
             refuge
             left
             to
             salve
             the
             Origine
             of
             things
             by
             a
             concourse
             of
             Atoms
             ,
             is
             yet
             as
             precarious
             and
             without
             reason
             as
             any
             other
             supposition
             of
             theirs
             whatsoever
             .
             Tully
             chargeth
             this
             motion
             of
             declination
             with
             two
             great
             
               faults
               ,
               futility
            
             ,
             and
             
               in●fficacy
               ,
               quae
               cum
               res
               tota
               ficta
               sit
               pueriliter
               ,
               tum
               ne
               efficit
            
             
             
               quidem
               quod
               vult
            
             .
             It
             is
             a
             
               childish
               fancy
            
             and
             to
             
               no
               purpose
            
             :
             For
             first
             ,
             it
             is
             asserted
             without
             any
             reason
             at
             all
             given
             for
             it
             ,
             which
             is
             unworthy
             a
             Philosopher
             ;
             neither
             is
             it
             to
             
               any
               purpose
            
             ;
             for
             if
             all
             Atoms
             ,
             saith
             he
             ,
             decline
             in
             their
             motion
             ,
             then
             none
             of
             them
             will
             stick
             together
             ;
             if
             some
             decline
             ,
             and
             others
             
               do
               not
            
             ,
             th●s
             is
             as
             precarious
             as
             any
             thing
             can
             be
             imagined
             ,
             to
             assign
             a
             diversity
             of
             motion
             in
             
               indivisible
               particles
            
             ,
             which
             yet
             have
             all
             the
             same
             velocity
             of
             motion
             ;
             and
             as
             Tully
             saith
             ,
             
               Hoc
               erit
               quasi
               provincias
               atomis
               dare
               ,
               quae
               recte
               ,
               quae
               oblique
               f●rantur
               :
            
             as
             though
             Epicurus
             were
             the
             General
             at
             this
             Rendesvous
             of
             Atoms
             ,
             who
             stands
             ready
             to
             appoint
             every
             one
             his
             task
             and
             motion
             .
             This
             Plutarch
             tells
             us
             was
             the
             great
             charge
             against
             Epicurus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               because
               he
               introduced
               such
               a
               motion
               of
               declination
               out
               of
               nothing
            
             
             
               upon
               no
               pretence
               of
               reason
            
             .
             And
             Turnebus
             tells
             us
             ,
             that
             the
             ground
             why
             they
             desired
             so
             small
             a
             declination
             ,
             was
             because
             they
             were
             conscious
             to
             themselves
             ,
             that
             it
             was
             founded
             upon
             no
             ground
             of
             
               reason
               ;
               Et
               Epicurei
               sibi
               conscii
               culpae
               ,
               timide
               eam
               ponebant
               ,
               &
               minimam
               sibi
               post
               ulabant
               .
            
             To
             which
             purpose
             Turnebus
             cites
             those
             verses
             of
             Lucretius
             ,
             
               
                 Quare
                 etiam
                 at
                 que
                 etiam
                 paulum
                 inclinare
                 necesse
                 est
              
               
                 Corpora
                 ,
                 nec
                 plusquam
                 minimum
                 ,
                 ne
                 fingere
                 motus
                 
              
               
                 Obliquos
                 videamur
                 ,
                 &
                 id
                 res
                 vera
                 refutet
                 .
              
               
                 Namque
                 hoc
                 in
                 promptu
                 manifest
                 unique
                 esse
                 videmus
              
               
                 Pondera
                 quantum
                 in
                 se
                 est
                 ,
                 non
                 posse
                 obliqua
                 meare
              
               
                 Esupero
                 cum
                 praecipitant
                 ,
                 quod
                 cernere
                 possis
                 .
              
               
                 Sed
                 nihil
                 omnino
                 recta
                 regione
                 viai
              
               
                 Declinare
                 ,
                 quis
                 est
                 qui
                 possit
                 cernere
                 sese
                 ?
              
            
             
             But
             this
             argument
             of
             Lucretius
             will
             hold
             if
             at
             all
             ,
             further
             then
             this
             little
             declination
             (
             for
             it
             is
             no
             more
             they
             desire
             then
             as
             little
             as
             may
             be
             imagined
             ,
             
               quo
               nihil
               possit
               fieri
               minus
               ,
               Tully
            
             expresseth
             it
             )
             but
             if
             they
             may
             decline
             a
             little
             ,
             why
             not
             a
             great
             deal
             more
             ?
             nay
             it
             is
             impossible
             to
             conceive
             ,
             but
             a
             little
             
               oblique
               motion
            
             at
             first
             will
             in
             an
             
               infinite
               space
            
             grow
             to
             be
             very
             oblique
             ;
             for
             there
             is
             nothing
             to
             hinder
             the
             motion
             which
             way
             it
             bends
             ;
             now
             if
             there
             be
             never
             so
             little
             motion
             of
             declination
             ,
             the
             Atom
             will
             be
             inclined
             that
             way
             ;
             and
             what
             then
             should
             hinder
             ,
             but
             that
             the
             obliquity
             in
             a
             motion
             through
             a
             great
             space
             should
             at
             last
             come
             to
             be
             very
             great
             ;
             there
             being
             no
             center
             at
             all
             to
             guide
             the
             motion
             towards
             ,
             and
             the
             gravity
             not
             hindering
             this
             
               little
               declination
            
             ?
             Therefore
             Tully
             asks
             that
             question
             ,
             
               Cur
               declinet
               uno
               minimo
               ,
               non
               declinet
               duobus
               aut
               tribus
               ?
            
             why
             only
             it
             declines
             
               one
               minime
            
             ,
             and
             not
             
               two
               or
            
             
             
               three
               ;
               for
            
             ,
             saith
             he
             ,
             
               it
               is
               no
               impulsion
               from
               any
               other
               Atom
               which
               makes
               it
               decline
               that
               one
               minime
               ;
               neither
               is
               there
               any
               impediment
               in
               the
               space
               to
               hinder
               it
               from
               declining
               more
               ;
               so
               that
               ,
            
             as
             he
             well
             saith
             ,
             
               optare
               hoc
               quidem
               est
               ,
               non
               disputare
               ,
            
             this
             is
             to
             
               beg
               Hypotheses
            
             and
             not
             to
             prove
             them
             ,
             which
             is
             the
             thing
             we
             have
             proved
             Epicurus
             to
             do
             .
             Which
             was
             the
             first
             thing
             promised
             ,
             viz.
             that
             this
             Hypothesis
             of
             Epicurus
             was
             very
             precarious
             ,
             and
             is
             built
             on
             no
             foundation
             of
             reason
             .
          
           
             2.
             
             
               It
               is
               unsatisfactory
               and
               insufficient
            
             ,
             as
             well
             as
             precarious
             ;
             for
             should
             we
             grant
             his
             two
             main
             
               principles
               ,
               Atoms
            
             and
             his
             
             
               infinite
               empty
               space
            
             ;
             yet
             we
             deny
             that
             ever
             his
             Atoms
             with
             all
             their
             occursions
             would
             ever
             produce
             those
             things
             which
             are
             in
             the
             Universe
             .
             To
             run
             through
             the
             noted
             Phaenomena
             of
             the
             Universe
             ,
             and
             to
             shew
             how
             insufficient
             an
             account
             the
             Epicureans
             are
             able
             to
             give
             of
             them
             ,
             from
             a
             
               fortuitous
               concourse
            
             of
             Atoms
             ,
             is
             a
             task
             too
             large
             to
             be
             here
             undertaken
             .
             There
             are
             only
             three
             things
             which
             I
             shall
             rather
             suggest
             ,
             then
             insist
             upon
             ,
             to
             see
             what
             miserable
             shifts
             the
             Epicureans
             are
             driven
             to
             for
             the
             salving
             of
             them
             ,
             and
             shall
             then
             leave
             it
             with
             the
             reader
             to
             judge
             ,
             what
             unmeasurable
             confidence
             it
             is
             in
             any
             to
             reject
             the
             Creation
             of
             the
             World
             for
             the
             sake
             of
             the
             
               Epicurean
               Hypothesis
            
             ;
             and
             whether
             it
             be
             not
             the
             height
             of
             credulity
             ,
             as
             well
             as
             infidelity
             ,
             to
             believe
             the
             world
             ever
             to
             have
             been
             made
             by
             a
             fortuitous
             concourse
             of
             Atoms
             ?
          
           
           
             1.
             
             The
             
               great
               varieiy
               of
               appearances
               in
               nature
               ,
            
             which
             are
             attributed
             to
             particles
             of
             the
             same
             nature
             ,
             only
             with
             the
             alteration
             of
             
               size
               ,
               shape
            
             ,
             and
             motion
             .
             That
             some
             things
             in
             the
             world
             ,
             should
             have
             no
             other
             reason
             given
             of
             them
             ,
             may
             not
             only
             be
             tolerable
             ,
             but
             rational
             ,
             as
             in
             the
             objects
             and
             operations
             on
             the
             organs
             of
             sense
             ,
             those
             affections
             which
             are
             mistaken
             for
             
               real
               qualities
            
             ,
             &c.
             
             But
             that
             all
             those
             effects
             which
             are
             seen
             in
             nature
             should
             have
             no
             other
             cause
             but
             the
             different
             configuration
             and
             motion
             of
             Atoms
             ,
             is
             the
             height
             of
             folly
             as
             well
             as
             impi●ty
             ,
             to
             imagine
             that
             the
             particles
             of
             matter
             ,
             as
             they
             are
             in
             men
             ,
             should
             be
             capable
             of
             
               sensation
               ,
               memory
               ,
               Intell●ction
               ,
               volition
               ,
            
             &c.
             meerly
             because
             of
             a
             diff●rent
             
               shape
               ,
               size
            
             and
             motion
             from
             what
             they
             have
             in
             a
             piece
             of
             wood
             ,
             is
             a
             riddle
             that
             requires
             a
             new
             configuration
             of
             Atoms
             in
             us
             to
             make
             us
             understand
             .
             May
             it
             not
             be
             hoped
             ,
             that
             at
             least
             one
             time
             or
             other
             by
             this
             casual
             concourse
             of
             Atoms
             ,
             the
             particles
             may
             light
             to
             be
             of
             such
             a
             nature
             in
             stones
             ,
             as
             to
             make
             them
             flic
             ;
             in
             plants
             ,
             to
             make
             them
             all
             sensitive
             ;
             and
             in
             beasts
             to
             make
             them
             reason
             and
             discourse
             ?
             What
             may
             hinder
             such
             a
             configuration
             or
             motion
             of
             particles
             ,
             if
             all
             these
             eff●cts
             are
             to
             be
             imputed
             to
             no
             higher
             principle
             ?
             We
             see
             in
             other
             bodies
             what
             different
             appearances
             are
             caused
             by
             a
             sudden
             alteration
             of
             the
             particles
             of
             the
             matter
             of
             which
             they
             are
             compounded
             ;
             why
             may
             it
             not
             fall
             out
             so
             in
             the
             things
             mentioned
             ?
             neither
             can
             this
             be
             unreasonable
             to
             demand
             .
             1.
             
             Because
             the
             motion
             of
             these
             particles
             of
             matter
             is
             casual
             still
             according
             to
             them
             ;
             and
             who
             knows
             what
             chance
             may
             do
             ?
             for
             the
             
               seminal
               principles
               themselves
            
             are
             ,
             I
             suppose
             ,
             according
             to
             them
             of
             the
             same
             
               uniform
               matter
            
             with
             the
             rest
             of
             the
             world
             ,
             and
             so
             are
             liable
             to
             different
             motion
             and
             configuration
             .
             2.
             
             Because
             all
             particles
             of
             matter
             are
             supposed
             to
             be
             in
             
               continual
               motion
            
             ,
             becaus●
             of
             that
             
               disseminated
               Vacuity
            
             ,
             which
             is
             presumed
             to
             be
             in
             the
             world
             ,
             and
             because
             a
             
               Coacervate
               vacuity
            
             is
             not
             only
             asserted
             as
             possible
             ,
             but
             as
             
               probably
               existent
            
             :
             I
             assume
             only
             then
             (
             that
             which
             is
             insisted
             on
             as
             
               probable
               )
               viz.
            
             that
             that
             space
             which
             lies
             between
             our
             Atmosphere
             and
             the
             Stars
             is
             empty
             of
             any
             other
             thing
             ,
             but
             only
             the
             rayes
             of
             the
             Stars
             which
             pass
             through
             it
             ;
             I
             then
             supposing
             it
             a
             vacuity
             ,
             whether
             would
             not
             the
             particles
             of
             those
             bodies
             
             which
             lie
             contiguous
             to
             that
             space
             presently
             dislodge
             from
             the
             bodies
             wherein
             they
             are
             ,
             and
             begin
             a
             new
             Rendezvous
             of
             Atoms
             there
             ?
             for
             all
             Atoms
             are
             supposed
             to
             be
             in
             
               perpetual
               motion
            
             ;
             and
             the
             cause
             assigned
             ,
             why
             in
             solid
             bodies
             they
             do
             not
             flie
             away
             ,
             is
             ,
             because
             of
             the
             repercussion
             of
             other
             Atoms
             ,
             that
             when
             they
             once
             begin
             to
             stir
             ,
             they
             receive
             such
             knocks
             as
             make
             them
             quiet
             in
             their
             places
             .
             Now
             this
             cannot
             hold
             in
             the
             
               bodies
               contiguous
            
             to
             this
             space
             ;
             for
             both
             those
             bodies
             are
             more
             fluid
             ,
             and
             so
             there
             is
             no
             such
             knocking
             of
             particles
             to
             keep
             them
             at
             rest
             ;
             but
             which
             is
             more
             ,
             those
             which
             are
             contiguous
             have
             nothing
             at
             all
             to
             hinder
             them
             from
             motion
             ,
             and
             so
             those
             particles
             will
             necessarily
             remove
             into
             that
             
               empty
               space
            
             where
             there
             is
             no
             impediment
             of
             their
             motion
             ,
             and
             so
             the
             next
             Atoms
             to
             those
             must
             remove
             ,
             because
             that
             space
             wherein
             the
             other
             were
             is
             made
             empty
             by
             their
             removal
             ;
             and
             so
             the
             next
             ,
             and
             so
             on
             ,
             till
             not
             only
             the
             air
             ,
             but
             the
             
               whole
               mass
            
             of
             the
             earth
             w●ll
             on
             supposition
             of
             such
             a
             vacuity
             be
             dissolved
             into
             its
             first
             particles
             ,
             which
             will
             all
             mutiny
             in
             the
             several
             bodies
             wherein
             they
             are
             ,
             and
             never
             rest
             till
             they
             come
             to
             that
             
               empty
               space
            
             ,
             where
             they
             may
             again
             Rendezvous
             together
             .
             So
             dangerous
             is
             the
             news
             of
             Liberty
             ,
             or
             of
             an
             
               empty
               space
            
             to
             these
             
               Democratical
               particles
            
             of
             the
             Universe
             .
             Neither
             can
             I
             see
             how
             a
             
               disseminated
               vacuity
            
             can
             salve
             the
             difficulty
             ;
             for
             those
             particles
             of
             the
             most
             
               solid
               bodies
            
             ,
             being
             in
             continual
             motion
             ,
             and
             the
             ground
             of
             their
             union
             being
             reperc●ssion
             ,
             it
             thence
             follows
             that
             towards
             that
             part
             where
             the
             
               disseminated
               vacuum
            
             is
             ,
             the
             particles
             meeting
             with
             no
             such
             strokes
             may
             sairly
             take
             their
             leaves
             of
             the
             bodies
             they
             are
             in
             ,
             and
             so
             one
             succeed
             in
             the
             place
             of
             another
             ,
             till
             the
             configuration
             of
             the
             whole
             be
             altered
             ,
             and
             consequently
             different
             appearances
             and
             effects
             may
             be
             caused
             in
             the
             same
             bodies
             ,
             though
             it
             results
             from
             
               seminal
               principles
            
             .
             So
             that
             according
             to
             the
             
               Atomical
               principles
            
             ,
             no
             rational
             account
             can
             be
             given
             of
             those
             effects
             which
             are
             seen
             in
             nature
             .
             This
             Dionysius
             in
             Eusebius
             urgeth
             against
             the
             Atomists
             ,
             that
             
             from
             the
             same
             principles
             without
             evident
             reason
             given
             for
             it
             ,
             they
             make
             of
             the
             same
             
               uniform
               matter
            
             some
             things
             conspicuous
             to
             sense
             ,
             others
             not
             ,
             some
             short-lived
             ,
             others
             
               extreamly
               long-lived
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
             
             
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               What
               ground
               can
               there
               be
               assigned
               of
               so
               vast
               a
               difference
               between
               things
               if
               they
               be
               all
               of
               the
               same
               nature
               ,
               and
               differ
               only
               in
               size
               and
               shape
               ?
            
             saith
             that
             excellent
             person
             ,
             who
             there
             with
             a
             great
             deal
             of
             eloquence
             lays
             open
             ●he
             folly
             of
             the
             
               Atomical
               Philosophy
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               It
               is
               a
               rare
               Democraty
               of
               Atoms
               ,
            
             saith
             he
             ,
             
               where
               the
               friendly
               Atoms
               meet
               and
               embr●ce
               each
               other
               ,
               and
               from
               thenceforward
               live
               in
               the
               closest
               society
               together
               .
            
          
           
             2.
             
             Not
             only
             the
             variety
             ,
             but
             
               the
               exact
               order
               and
               beauty
               of
               the
               world
            
             is
             a
             thing
             unaccountable
             by
             the
             
               Atomical
               hypothesis
            
             .
             Were
             the
             whole
             world
             still
             a
             
               Hesiods
               Chaos
            
             (
             from
             the
             consideration
             of
             which
             
               Diogenes
               Laertius
            
             tells
             us
             Epicurus
             
             began
             to
             Philosophize
             )
             we
             might
             probably
             believe
             an
             agitation
             of
             particles
             (
             supposing
             matter
             created
             )
             might
             settle
             it
             in
             such
             a
             
               confused
               manner
            
             ;
             but
             that
             there
             should
             be
             nothing
             else
             but
             a
             blind
             impetus
             of
             Atoms
             to
             produce
             those
             vast
             and
             most
             
               regular
               motions
            
             of
             the
             
               heavenly
               bodies
            
             ,
             to
             order
             the
             passage
             of
             the
             Sun
             for
             so
             great
             conveniency
             of
             nature
             ,
             and
             for
             the
             alternate
             succession
             of
             the
             seasons
             of
             the
             year
             ,
             which
             should
             cut
             such
             channels
             for
             the
             Ocean
             ,
             and
             keep
             that
             
               vast
               body
            
             of
             the
             water
             (
             whose
             surface
             is
             higher
             then
             the
             earth
             )
             from
             overflowing
             it
             ,
             which
             should
             furnish
             the
             earth
             with
             such
             seminal
             and
             
               prolifick
               principles
            
             ,
             as
             to
             provide
             food
             and
             nourishment
             for
             those
             Animals
             which
             live
             upon
             it
             ,
             and
             furnish
             out
             every
             thing
             necessary
             for
             the
             comfort
             and
             delight
             of
             mans
             life
             ;
             to
             believe
             ,
             I
             say
             ,
             that
             all
             th●se
             things
             came
             only
             from
             a
             blind
             and
             
               fortuitous
               concourse
            
             of
             Atoms
             ,
             is
             the
             most
             prodigious
             piece
             of
             credulity
             and
             folly
             ,
             that
             
               humane
               nature
            
             is
             subject
             to
             .
             But
             this
             part
             which
             concerns
             the
             order
             and
             beauty
             of
             the
             parts
             of
             the
             Universe
             ,
             and
             the
             argument
             thence
             ,
             that
             it
             could
             be
             no
             
               blind
               fortuitous
            
             principle
             ,
             but
             an
             
               Infinitely
               wise
               God
            
             ,
             hath
             been
             so
             fully
             and
             
             judiciously
             handled
             by
             a
             
               learned
               Person
            
             already
             ,
             that
             I
             shall
             rather
             choose
             to
             refer
             the
             Reader
             to
             his
             discourse
             then
             insist
             any
             more
             upon
             it
             .
          
           
           
             3.
             
             
               The
               production
               of
               mankind
            
             is
             a
             thing
             which
             the
             Atomists
             are
             most
             shamefully
             puzzled
             with
             ,
             as
             well
             as
             the
             Formation
             of
             the
             
               internal
               parts
            
             of
             mans
             body
             ,
             of
             which
             I
             have
             already
             spoken
             in
             the
             precedent
             Chapter
             .
             It
             would
             pitty
             one
             to
             see
             what
             lamentable
             shifts
             the
             Atomists
             are
             put
             to
             ,
             to
             find
             out
             a
             way
             for
             the
             production
             of
             mankind
             ,
             viz.
             
               That
               our
               teeming
               mother
               the
               earth
               ,
               at
               last
               cast
               forth
               some
               kind
               of
               bags
               like
               wombs
               upon
               the
               surface
               of
               the
               earth
               ,
               and
               these
               by
               degrees
               breaking
               ,
               at
               last
               came
               out
               children
               ,
               which
               were
               nourished
               by
               a
               kind
               of
               juyce
               of
               the
               earth
               like
               milk
               ,
               by
               which
               they
               were
               brought
               up
               till
               they
               came
               to
               be
               men
               .
            
             Oh
             what
             will
             not
             Atheists
             believe
             rather
             then
             a
             Deity
             and
             Providence
             !
             But
             least
             we
             should
             seem
             to
             wrong
             the
             Atomists
             ,
             hear
             what
             Censorinus
             saith
             of
             
               Epicurus
               ;
               Is
               enim
               credidit
               limo
               calefactos
               uteros
               nescio
               quos
               ,
               radicihus
               terrae
               cohaerentes
               ,
               primum
               increvisse
               ,
            
             
             
               &
               infantibus
               ex
               seeditis
               ingenitum
               lactis
               humorem
               ,
               natura
               ministrante
               praebuisse
               ;
               quos
               it
               a
               educatos
               &
               adultos
               ,
               genus
               humanum
               propagasse
               .
            
             But
             because
             Lucretius
             may
             be
             thought
             to
             speak
             more
             impartially
             in
             the
             case
             ,
             how
             rarely
             doth
             he
             describe
             it
             ?
          
           
             
               Crescebant
               uteri
               terrae
               radicibus
               apti
               ,
            
             
               Quos
               ubi
               tempore
               maturo
               patefecerit
               aetas
            
             
               Infantum
               ,
               fugiens
               humorem
               ,
               aurasque
               petissens
               ,
            
             
               Convertebat
               ibi
               natura
               foramina
               terrae
               ,
            
             
               Et
               succum
               venis
               cogebat
               fundere
               apertis
            
             
               Consimilem
               lactis
               ;
               sicut
               nunc
               foemina
               quaeque
            
             
               Quum
               peperit
               dulci
               repletur
               lacte
               ,
               quodomnis
            
             
               Impetus
               in
               mammas
               convert
               itur
               ille
               alimenti
               :
            
             
               Terracibum
               pueris
               ,
               vestem
               vapor
               ,
               herbacubile
            
             
               Praebebat
               ,
               multa
               &
               molli
               lanugine
               abundans
               .
            
          
           
             Had
             Lucretius
             been
             only
             a
             Poet
             ,
             this
             might
             have
             passed
             for
             a
             handsomly
             described
             Fable
             ;
             but
             to
             deliver
             it
             for
             a
             piece
             of
             Philosophy
             makes
             it
             the
             greater
             Mythologie
             ;
             that
             mans
             body
             was
             formed
             out
             of
             the
             earth
             we
             believe
             ,
             because
             we
             have
             reason
             so
             to
             do
             ;
             but
             that
             the
             earth
             should
             cast
             forth
             such
             folliculi
             as
             he
             expresseth
             it
             ,
             and
             that
             men
             should
             be
             brought
             up
             in
             such
             a
             way
             as
             he
             describes
             ,
             deserves
             a
             place
             among
             the
             
             most
             incredible
             of
             
               Poetick
               Fables
            
             .
             But
             if
             Poets
             must
             be
             credited
             ,
             how
             much
             more
             like
             a
             man
             did
             he
             speak
             ,
             who
             told
             us
             ,
             
               
                 Natus
                 homo
                 est
                 ;
                 sive
                 hunc
                 divino
                 semine
                 fecit
              
               
                 Ille
                 opifex
                 rerum
                 ,
                 Mundi
                 melioris
                 crigo
                 ,
              
               
                 Sive
                 recens
                 tellus
                 ,
                 seductaque
                 nuper
                 ab
                 alto
              
               
                 Aethere
                 ,
                 cognati
                 retinebat
                 semina
                 coeli
                 ;
              
               
                 Quam
                 satus
                 Iapeto
                 mistam
                 fluvialibus
                 undis
                 ,
              
               
                 Finxit
                 in
                 effigiem
                 moderantum
                 cuncta
                 Deorum
                 .
              
            
          
           
             Thus
             have
             we
             considered
             the
             
               Epicurean
               Hypothesis
            
             ,
             both
             as
             to
             the
             Principles
             on
             which
             it
             stands
             ,
             and
             the
             suitableness
             of
             it
             to
             the
             Phaenomena
             of
             the
             Universe
             ;
             and
             I
             suppose
             now
             there
             cannot
             be
             the
             least
             shadow
             of
             reason
             found
             from
             the
             
               Atomical
               Philosophy
            
             to
             make
             us
             at
             all
             Question
             that
             account
             of
             the
             Origine
             of
             the
             Universe
             ,
             which
             ascribes
             it
             not
             to
             the
             
               fortuitous
               concourse
               of
               Atoms
            
             ,
             but
             to
             the
             
               Infinite
               wisdom
            
             of
             a
             Deity
             .
             I
             conclude
             then
             this
             discourse
             of
             the
             
               Epicurean
               Hypothesis
            
             with
             the
             words
             of
             Automedon
             in
             the
             
               Greek
               Epigram
            
             .
          
           
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               
                 
                   Learn
                   to
                   be
                   wise
                   ;
                   let
                
                 Epicurus
                 chase
              
               
                 
                   To
                   find
                   his
                   Atoms
                   ,
                   and
                   his
                   empty
                   space
                   .
                
              
            
          
           
             I
             come
             now
             to
             the
             
               last
               Hypothesis
            
             mentioned
             ,
             which
             undertakes
             to
             give
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             
             
               from
               the
               meer
               Mechanical
               Laws
               of
               motion
               and
               matter
               .
            
             Which
             is
             the
             Hypothesis
             of
             the
             late
             famous
             French
             Philosopher
             Mr.
             
               Des
               Cartes
            
             .
             For
             although
             there
             be
             as
             much
             reason
             as
             charity
             to
             believe
             that
             he
             never
             intended
             his
             Hypothesis
             as
             a
             foundation
             of
             Atheism
             ,
             having
             made
             it
             so
             much
             his
             business
             to
             assert
             the
             existence
             of
             a
             Deity
             and
             immateriality
             of
             the
             soul
             ;
             yet
             because
             it
             is
             apt
             to
             be
             abused
             to
             that
             end
             by
             persons
             Atheistically
             disposed
             ,
             because
             of
             his
             ascribing
             so
             much
             to
             the
             power
             of
             matter
             ;
             we
             shall
             therefore
             so
             far
             consider
             it
             as
             it
             undertakes
             
             to
             give
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             without
             a
             Deity
             .
             His
             Hypothesis
             therefore
             is
             briefly
             this
             .
             He
             
             takes
             it
             for
             granted
             ,
             that
             all
             the
             matter
             of
             the
             world
             was
             at
             first
             of
             one
             
               Uniform
               nature
               ,
               divisible
            
             into
             innumerable
             parts
             ,
             and
             divided
             into
             many
             ,
             which
             were
             all
             in
             motion
             ,
             from
             hence
             he
             supposeth
             .
             1.
             
             
               That
               all
               this
               matter
               of
               which
               the
               Universe
               is
               composed
               ,
               was
               at
               first
               divided
               into
               equal
               particles
               of
               an
               indifferent
               size
               ,
               and
               that
               they
               had
               all
               such
               a
               motion
               as
               is
               now
               found
               in
               the
               wo●ld
               .
            
             2.
             
             
               That
               all
               these
               particles
               were
               not
               at
               first
               Sphaerical
               ,
               because
               many
               such
               little
               Globes
               joyned
               together
               will
               not
               fill
               up
               a
               continued
               space
               ,
               but
               that
               of
               what
               ever
               figure
               they
               were
               at
               first
               ,
               they
               would
               by
               continued
               motion
               become
               sphaerical
               ,
               because
               they
               would
               have
               various
               circular
               motions
               ;
               for
               seeing
               that
               at
               first
               they
               were
               moved
               with
               so
               great
               force
               that
               one
               particle
               would
               be
               disjoyned
               from
               the
               other
               ,
               the
               same
               force
               continuing
               would
               serve
               to
               cut
               off
               all
               angles
               which
               are
               supposed
               in
               them
               ,
               by
               their
               frequent
               occursions
               against
               each
               other
               ;
               and
               so
               when
               the
               angles
               were
               cut
               off
               ,
               they
               would
               become
               sphaerical
               .
            
             3.
             
             
               He
               supposeth
               that
               no
               space
               is
               left
               empty
               ,
               but
               when
               those
               round
               particles
               being
               joyned
               ,
               leave
               some
               intervals
               between
               them
               ,
               there
               are
               some
               more
               subtile
               particles
               of
               matter
               ,
               which
               are
               ready
               to
               fill
               up
               those
               void
               spaces
               ,
               which
               arise
               from
               those
               angles
               which
               were
               cut
               ●ff
               from
               the
               other
               particles
               to
               make
               them
               sphaerical
               ;
               which
               fragments
               of
               particles
               are
               so
               little
               ,
               and
               acquire
               thereby
               such
               a
               celerity
               of
               motion
               ,
               that
               by
               the
               force
               of
               that
               ,
               they
               will
               be
               d●vided
               into
               i●numerable
               little
               fragments
               ,
               and
               so
               will
               fill
               up
               all
               those
               spaces
               which
               other
               particles
               could
               not
               enter
               in
               at
               .
            
             4.
             
             
               That
               those
               particles
               which
               sill
               up
               the
               intervals
               between
               the
               sphaerical
               ones
               ,
               have
               not
               all
               of
               them
               the
               same
               celerity
               of
               motion
               ,
               because
               some
               of
               them
               are
               more
               undivided
               then
               others
               are
               ,
               which
               filled
               up
               the
               space
               between
               three
               Globular
               particles
               when
               their
               angles
               were
               cut
               off
               ,
               and
               therefore
               those
               particles
               must
               necessarily
               have
               very
               angular
               figures
               ,
               which
               are
               unfit
               for
               motion
               ,
               and
               thence
               it
               comes
               to
               pass
               that
               such
               particles
               easily
               stick
               together
               ,
               and
               transfer
               the
               greatest
               part
               of
               their
               motion
               upon
               those
               other
               particles
               which
               are
               less
               ,
               and
               therefore
               have
               a
               swifter
               motion
               ;
               and
               because
               these
               particles
               are
               to
               pass
               through
               such
               triangular
               spaces
               which
               lye
               in
               the
               midst
               of
               three
               Globular
               particles
               touching
               each
               other
               ,
               therfore
               he
               supposeth
               them
               as
               to
               their
               breadth
            
             
             
               and
               depth
               to
               be
               of
               a
               triangular
               figure
               ,
               but
               because
               these
               particles
               are
               somewhat
               long
               ;
               and
               the
               gl●bular
               particles
               through
               which
               they
               pass
               with
               so
               swift
               motion
               have
               their
               rotation
               about
               the
               poles
               of
               the
               heavens
               ,
               thence
               he
               supposes
               that
               those
               triangular
               particles
               come
               to
               be
               wreathed
               .
            
             Now
             from
             these
             things
             being
             thus
             supposed
             ,
             
               Des
               Cartes
            
             hath
             ingeniously
             and
             consonantly
             to
             his
             principles
             undertaken
             to
             give
             an
             account
             of
             the
             most
             noted
             Phaenomena
             of
             the
             world
             ,
             and
             those
             three
             sorts
             of
             particles
             mentioned
             he
             makes
             to
             be
             his
             three
             elements
             ;
             the
             first
             is
             that
             
               subtile
               matter
            
             which
             was
             supposed
             to
             arise
             from
             the
             cuttings
             off
             the
             angles
             of
             the
             
               greater
               particles
            
             ;
             and
             of
             this
             he
             tells
             us
             the
             Sun
             and
             
               fixed
               Stars
            
             consill
             ,
             as
             those
             particles
             of
             that
             subtile
             matter
             being
             in
             continual
             ●o●ion
             have
             made
             those
             several
             vortices
             or
             
               aethereal
               whirlpools
            
             .
             The
             
               second
               element
            
             confists
             of
             the
             
               sphaerical
               particles
            
             themselves
             ,
             which
             make
             up
             the
             Heavens
             ;
             out
             of
             the
             
               third
               element
            
             which
             are
             those
             
               wreathed
               particles
            
             ,
             he
             gives
             an
             account
             of
             the
             formation
             of
             the
             earth
             ,
             and
             Planets
             ,
             and
             Comets
             ;
             and
             from
             all
             of
             them
             by
             the
             help
             of
             those
             common
             affections
             of
             
               matter
               ,
               size
               ,
               figure
               ,
               motion
               ,
            
             &c.
             he
             undertakes
             to
             give
             an
             account
             of
             the
             Phaenomena
             of
             the
             world
             .
             How
             far
             his
             principles
             do
             conduce
             to
             the
             giving
             mens
             minds
             satisfaction
             ,
             as
             to
             the
             particular
             Phaenomena
             of
             nature
             ,
             is
             not
             here
             our
             business
             to
             enquire
             ,
             but
             only
             how
             far
             these
             principles
             can
             give
             an
             account
             of
             the
             Origine
             of
             the
             Universe
             without
             a
             Deity
             ?
             And
             that
             it
             cannot
             give
             a
             satisfactory
             account
             how
             the
             world
             was
             framed
             without
             a
             Deity
             ,
             appears
             by
             the
             two
             
               grand
               suppositions
            
             on
             which
             all
             his
             elements
             depend
             ,
             both
             which
             cannot
             be
             from
             any
             other
             principle
             but
             God.
             Those
             are
             ,
             1.
             
             
               The
               existence
               of
               matter
            
             in
             the
             world
             which
             we
             have
             already
             proved
             cannot
             be
             independent
             on
             God
             ,
             and
             necessarily
             existent
             ,
             and
             therefore
             supposing
             that
             matter
             existent
             and
             put
             into
             motion
             ,
             would
             grind
             its
             self
             into
             those
             several
             particles
             by
             him
             supposed
             ,
             yet
             this
             cannot
             give
             any
             account
             of
             the
             Origine
             of
             the
             Universe
             
             without
             a
             Deity
             .
             2.
             
             
               The
               motion
               of
               the
               particles
               of
               matter
            
             suppose
             a
             Deity
             ;
             for
             matter
             is
             no
             
               self-moving
               principle
            
             ,
             as
             hath
             been
             fully
             demonstrated
             in
             several
             places
             by
             that
             judicious
             Philosopher
             Dr.
             
               H.
               More
            
             ,
             who
             plainly
             manifests
             that
             if
             motion
             did
             necessarily
             belong
             to
             matter
             ,
             it
             were
             impossible
             
             there
             should
             be
             Sun
             ,
             or
             Stars
             ,
             or
             Earth
             ,
             or
             Man
             in
             the
             World
             ;
             for
             the
             matter
             being
             uniform
             ,
             it
             must
             have
             equal
             motion
             in
             all
             its
             particles
             ,
             if
             motion
             doth
             belong
             to
             it
             .
             For
             motion
             being
             supposed
             to
             be
             natural
             and
             ●ss●ntial
             to
             matter
             ,
             must
             be
             alike
             every
             where
             in
             it
             ,
             and
             therefore
             every
             particle
             must
             be
             supposed
             in
             motion
             to
             its
             utmost
             capacity
             ,
             and
             so
             every
             particle
             is
             alike
             and
             
               moved
               alike
            
             :
             and
             therefore
             there
             being
             no
             prevalency
             at
             all
             in
             any
             one
             particle
             above
             another
             in
             bigness
             or
             motion
             ,
             it
             is
             manifest
             that
             this
             
               universal
               matter
            
             ,
             to
             whom
             motion
             is
             so
             essential
             and
             natural
             ,
             will
             be
             ineffectual
             for
             the
             producing
             of
             any
             variety
             of
             appearances
             in
             nature
             ;
             for
             nothing
             could
             be
             caused
             by
             this
             thin
             and
             
               subtile
               matter
            
             ,
             but
             what
             would
             be
             wholly
             imperceptible
             to
             any
             of
             our
             senses
             :
             and
             what
             a
             strange
             kind
             of
             
               visible
               world
            
             would
             this
             be
             ?
             From
             hence
             then
             it
             appears
             that
             there
             must
             be
             an
             infinitely
             powerful
             and
             
               wise
               God
            
             ,
             who
             must
             both
             put
             matter
             into
             motion
             ,
             and
             regulate
             the
             motion
             of
             it
             ,
             in
             order
             to
             the
             producing
             all
             those
             varieties
             which
             appear
             in
             the
             world
             .
             And
             this
             necessity
             of
             the
             motion
             of
             matter
             by
             a
             power
             given
             it
             from
             God
             is
             freely
             acknowledged
             by
             Mr.
             
               Des
               Cartes
            
             himself
             in
             these
             words
             ;
             
               Considero
               materiam
               sibi
               libere
               permissam
               ,
               &
               nullum
               aliunde
               impulsum
               suscipientem
               ,
               ut
               plane
               quiescentem
               ;
               illa
            
             
             
               autem
               impellitur
               à
               Deo
               ,
               tantundem
               motus
               five
               translationis
               in
               ea
               conservante
               quantum
               abinitio
               posuit
               .
            
             So
             that
             this
             great
             improver
             and
             discoverer
             of
             the
             
               Mechanical
               power
            
             of
             matter
             ,
             doth
             freely
             confess
             the
             necessity
             not
             only
             of
             Gods
             giving
             motion
             in
             order
             to
             the
             Origine
             of
             the
             Universe
             ,
             but
             of
             his
             conserving
             motion
             in
             it
             for
             the
             upholding
             it
             :
             So
             that
             we
             need
             not
             fear
             from
             this
             Hypothesis
             the
             excluding
             of
             a
             Deity
             from
             being
             the
             prime
             
               efficient
               cause
            
             of
             the
             world
             .
             All
             the
             question
             then
             is
             concerning
             the
             particular
             manner
             ,
             which
             was
             used
             by
             God
             as
             the
             
               ●fficient
               cause
            
             in
             giving
             being
             to
             the
             world
             .
             As
             to
             which
             I
             shall
             only
             in
             general
             suggest
             what
             Maimonides
             sayes
             of
             it
             .
             
               Omnia
               simul
               creata
               ●rant
               ,
               &
               postea
               successive
               ab
               invicem
               separata
            
             ;
             although
             I
             am
             somewhat
             inclinable
             to
             that
             of
             
             
               Gassendus
               ,
               majus
               ●st
               mundus
               opus
               ,
               quam
               ut
               ass●qui
               mens
               humana
               illius
               molitionem
               possit
               :
            
             To
             which
             I
             think
             may
             be
             well
             applyed
             that
             speech
             of
             
               Solomon
               ;
               Then
               I
               beheld
               all
               the
               work
               of
               God
               ,
               that
               a
               man
               cannot
               finde
               out
               the
               work
               that
               is
               done
               under
            
             
             
             
               the
               Sun
               ;
               because
               though
               a
               man
               labour
               to
               seck
               it
               out
               ,
               yea
               further
               ,
               though
               a
               wise
               man
               think
               to
               know
               it
               ,
               yet
               shall
               he
               not
               be
               able
               to
               sinde
               it
               .
            
          
        
         
           
             CHAP.
             III.
             Of
             the
             Origine
             of
             Evil.
             
          
           
             
               
                 Of
                 the
                 Being
                 of
                 Providence
              
               .
               Epieurus
               
                 his
                 arguments
                 against
                 it
                 refuted
                 .
                 The
                 nec●ssity
                 of
                 the
                 belief
                 of
                 Providence
                 in
                 order
                 to
                 Religion
                 .
                 Providence
                 proved
                 from
                 a
                 consideration
                 of
                 the
                 nature
                 of
                 God
                 and
                 the
                 things
                 of
                 the
                 world
                 .
                 Of
                 the
                 Spirit
                 of
                 nature
                 .
                 The
                 great
                 objections
                 against
                 Providence
                 propounded
                 .
                 The
                 first
                 concerns
                 the
                 Origine
                 of
                 evil
                 .
                 God
                 cannot
                 be
                 the
                 author
                 of
                 sin
                 if
                 the
                 Scriptures
                 be
                 true
                 .
                 The
                 account
                 which
                 the
                 Scriptures
                 give
                 of
                 the
                 fall
                 of
                 man
                 ,
                 doth
                 not
                 charge
                 God
                 with
                 mans
                 fault
                 .
                 Gods
                 power
                 to
                 govern
                 man
                 by
                 Laws
                 ,
                 though
                 he
                 gives
                 no
                 particular
                 reason
                 of
                 every
                 Positive
                 precept
                 .
                 The
                 reason
                 of
                 Gods
                 creating
                 man
                 with
                 freedom
                 of
                 will
                 ,
                 largely
                 shewed
                 from
              
               Simplicius
               ;
               
                 and
                 the
                 true
                 account
                 of
                 the
                 Origine
                 of
                 evil
                 .
                 Gods
                 permitting
                 the
                 fall
                 makes
                 him
                 not
                 the
                 author
                 of
                 it
                 .
                 The
                 account
                 which
                 the
                 Scriptures
                 give
                 of
                 the
                 Origine
                 of
                 evil
                 ,
                 compared
                 with
                 that
                 of
                 Heathen
                 Philosophers
                 .
                 The
                 antiquity
                 of
                 the
                 opinion
                 of
                 ascribing
                 the
                 Origine
                 of
                 evil
                 to
                 an
                 evil
                 principle
                 .
                 Of
                 the
                 judgment
                 of
                 the
              
               Per●●ans
               ,
               Aegyptians
               
                 and
                 others
                 about
                 it
                 .
                 Of
                 Manichaism
                 .
                 The
                 opinion
                 of
                 the
                 ancient
                 Greek
                 Philosophers
                 ;
                 of
              
               Pythagoras
               ,
               Plato
               ,
               the
               Stoicks
               ;
               
                 the
                 Origine
                 of
                 evil
                 not
                 from
                 the
                 necessity
                 of
                 matter
                 .
                 The
                 remainders
                 of
                 the
                 history
                 of
                 the
                 fall
                 among
                 the
                 Heathens
                 Of
                 the
                 malignity
                 of
              
               Daemon●
               .
               
                 Providence
                 vindicated
                 as
                 to
                 the
                 sufferings
                 of
                 the
                 good
                 ,
                 and
                 impunity
                 of
                 bad
                 men
                 .
                 An
                 account
                 of
                 both
                 from
                 natural
                 light
                 ,
                 manifested
                 by
              
               Senec●
               ,
               Plutarch
               ,
               
                 and
                 others
              
               .
            
          
           
             IT
             being
             now
             manifest
             not
             only
             that
             there
             is
             a
             God
             ,
             but
             
             that
             the
             world
             had
             its
             Being
             from
             him
             ;
             it
             thence
             follows
             by
             an
             easie
             and
             
               rational
               deduction
            
             ,
             that
             there
             is
             a
             particular
             band
             of
             
               Divine
               providence
            
             ,
             which
             upholds
             the
             world
             in
             its
             Being
             ,
             and
             wisely
             disposeth
             all
             events
             in
             it
             .
             For
             it
             is
             a
             most
             
             irrational
             and
             absurd
             opinion
             to
             assert
             a
             Deity
             and
             deny
             providence
             :
             and
             in
             nothing
             did
             Epicurus
             more
             discover
             the
             weakness
             and
             puerility
             of
             his
             judgment
             then
             in
             this
             .
             Indeed
             ,
             if
             Epicurus
             had
             no
             other
             design
             in
             asserting
             a
             Deity
             ,
             then
             (
             as
             many
             ancient
             Philosophers
             imagined
             )
             to
             avoid
             the
             imputation
             of
             direct
             Atheism
             ;
             and
             yet
             to
             take
             away
             all
             foundations
             of
             Religion
             ,
             he
             must
             needs
             be
             said
             to
             serve
             his
             Hypothesis
             well
             ,
             though
             he
             did
             assert
             the
             Being
             of
             an
             
               excellent
               nature
            
             which
             he
             called
             God
             ;
             while
             yet
             he
             made
             him
             sit
             as
             it
             were
             with
             his
             
               ●lbows
               folded
            
             up
             in
             the
             heavens
             ,
             and
             taking
             no
             ●●gniz●nce
             of
             humane
             actions
             .
             For
             he
             well
             knew
             ,
             that
             if
             the
             belief
             of
             
               Divine
               providence
            
             were
             once
             rooted
             out
             of
             mens
             minds
             ,
             the
             thoughts
             of
             an
             
               excellent
               Being
            
             above
             the
             He●vens
             ,
             would
             have
             no
             more
             aw
             or
             power
             upon
             the
             hearts
             and
             lives
             of
             men
             ,
             then
             the
             telling
             men
             that
             there
             are
             I●wels
             of
             inestimable
             value
             in
             the
             Indies
             ,
             makes
             them
             more
             ready
             to
             pay
             taxes
             to
             their
             Princes
             .
             For
             that
             Philosopher
             could
             not
             be
             ignorant
             ,
             that
             it
             is
             not
             worth
             but
             power
             ,
             nor
             speculation
             but
             interest
             that
             rules
             the
             world
             .
             The
             poor
             Tenant
             more
             regards
             his
             petty
             Landlord
             ,
             then
             the
             greatest
             Prince
             in
             the
             world
             that
             hath
             nothing
             to
             do
             with
             him
             ;
             and
             he
             thinks
             he
             hath
             great
             reason
             for
             it
             ;
             for
             he
             neither
             
               fears
               punishment
            
             nor
             hopes
             for
             reward
             from
             him
             ;
             whereas
             his
             Landlord
             may
             dispossess
             him
             of
             all
             he
             hath
             upon
             displeasure
             ,
             and
             may
             advantage
             him
             the
             most
             if
             he
             gains
             his
             favour
             :
             Supposing
             then
             that
             there
             were
             such
             an
             
               excellent
               Being
            
             in
             the
             world
             which
             was
             compleatly
             happy
             in
             himself
             ,
             and
             thought
             it
             an
             impairing
             of
             his
             happiness
             to
             trouble
             himself
             with
             an
             inspection
             of
             the
             world
             ;
             Religion
             might
             then
             be
             indeed
             derived
             
               à
               relegendo
            
             ,
             but
             not
             
               à
               religando
            
             ;
             there
             might
             be
             some
             pleasure
             in
             contemplating
             his
             nature
             ,
             but
             there
             could
             be
             no
             obligation
             to
             obedience
             .
             So
             that
             Epicurus
             was
             the
             first
             sounder
             of
             a
             kind
             of
             
               Philosophical
               Antinomianism
            
             ,
             placing
             all
             Religion
             in
             a
             veneration
             of
             the
             Deity
             purely
             for
             its
             
               own
               ex●●llency
            
             without
             any
             such
             
               mercenary
               eye
            
             (
             as
             those
             who
             serve
             God
             for
             their
             own
             ends
             ,
             as
             they
             say
             ,
             are
             apt
             to
             have
             )
             to
             reward
             and
             punishment
             .
             And
             I
             much
             doubt
             that
             
               good
               woman
            
             whom
             the
             story
             goes
             of
             ,
             who
             in
             an
             
               Enthusiastick
               posture
            
             ran
             up
             and
             down
             the
             strects
             with
             emblems
             in
             her
             
               hands
               ,
               fire
            
             in
             the
             one
             
             as
             she
             said
             to
             burn
             up
             Heaven
             ,
             and
             water
             in
             the
             other
             to
             
               quench
               Hell
            
             ,
             that
             men
             might
             serve
             God
             purely
             for
             himself
             ,
             would
             if
             she
             had
             compassed
             her
             design
             ,
             soon
             brought
             Proselites
             enough
             to
             Epicurus
             ,
             and
             by
             
               burning
               Heaven
            
             would
             have
             burnt
             up
             the
             cords
             of
             Religion
             ,
             and
             in
             
               quenching
               Hell
            
             would
             have
             extinguished
             the
             aw
             and
             fear
             of
             a
             Deity
             in
             the
             world
             .
             Indeed
             the
             incomparable
             excellency
             and
             perfection
             which
             is
             in
             the
             
               Divine
               nature
            
             ,
             to
             spirits
             advanced
             to
             a
             noble
             and
             
               generous
               height
            
             in
             Religion
             ,
             makes
             them
             exceedingly
             value
             their
             choice
             ,
             while
             they
             disregard
             what
             ever
             rivals
             with
             God
             for
             it
             ;
             but
             were
             it
             not
             for
             those
             
               Magnetical
               hooks
            
             of
             obedience
             and
             
               eternal
               interest
            
             ,
             there
             are
             few
             would
             be
             drawn
             to
             a
             due
             consideration
             of
             ,
             much
             less
             a
             delight
             in
             so
             amiable
             and
             excell●●nt
             a
             nature
             .
             And
             it
             is
             impossible
             to
             conceive
             ,
             why
             God
             in
             the
             revelation
             of
             his
             Will
             should
             ever
             so
             much
             as
             mention
             a
             future
             punishment
             ,
             or
             promise
             an
             eternal
             reward
             ,
             were
             not
             the
             consideration
             of
             these
             things
             the
             sinews
             of
             Religion
             .
          
           
             Which
             they
             whose
             design
             was
             to
             undermine
             the
             very
             foundations
             on
             which
             all
             Religion
             was
             built
             ,
             understood
             far
             
             better
             ,
             then
             those
             weak
             pretended
             advancers
             of
             Religion
             ,
             who
             while
             in
             such
             a
             way
             they
             pretend
             to
             advance
             it
             ,
             do
             only
             
               blow
               it
               up
            
             .
             For
             if
             men
             ought
             not
             to
             have
             an
             eye
             and
             respect
             to
             their
             own
             
               future
               condition
            
             ,
             nor
             serve
             God
             on
             the
             account
             of
             his
             power
             to
             make
             our
             souls
             miserable
             or
             happy
             ,
             much
             less
             ought
             men
             to
             serve
             God
             with
             any
             regard
             to
             his
             Providence
             ,
             since
             the
             matters
             which
             Providence
             is
             employed
             about
             in
             this
             world
             are
             of
             infinitely
             less
             moment
             ,
             then
             those
             which
             concern
             our
             
               future
               state
            
             .
             And
             if
             we
             are
             to
             have
             no
             eye
             on
             
               Divine
               providence
            
             in
             the
             exercise
             of
             Religion
             ,
             we
             shall
             scarce
             be
             able
             to
             understand
             for
             what
             
               end
               God
            
             should
             take
             so
             much
             care
             of
             mankind
             ,
             and
             manifest
             so
             much
             of
             his
             goodness
             to
             them
             ,
             were
             it
             not
             to
             quicken
             them
             in
             their
             search
             after
             him
             ,
             and
             excite
             them
             to
             the
             more
             chearful
             obedience
             to
             him
             .
             And
             when
             once
             we
             question
             to
             what
             end
             God
             troubles
             himself
             with
             the
             world
             ,
             we
             are
             come
             next
             door
             to
             Epicurus
             ,
             and
             may
             in
             few
             steps
             more
             delight
             in
             the
             flowers
             of
             his
             Garden
             .
             For
             this
             was
             his
             strongest
             plea
             against
             Providence
             ,
             that
             it
             was
             beneath
             the
             Majesty
             and
             excellency
             of
             the
             
               Divine
               nature
            
             to
             stoop
             so
             low
             
             and
             trouble
             himself
             so
             far
             ,
             as
             to
             regard
             what
             was
             done
             on
             earth
             .
             This
             being
             one
             of
             his
             
               Ratae
               Sententiae
            
             or
             undoubted
             
             maximes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Blessed
               and
               Immortal
               Being
               ,
               neither
               hath
               any
               imployment
               himself
               ,
               nor
               troubles
               himself
               with
               others
               .
            
             Which
             as
             
               Maximus
               Tyrius
            
             well
             observes
             ,
             is
             rather
             a
             description
             of
             a
             Sardanapalus
             then
             a
             Deity
             ;
             nay
             of
             a
             worse
             then
             a
             Sardanapalus
             ;
             for
             he
             in
             the
             midst
             of
             all
             his
             softness
             and
             effeminacy
             
             would
             yet
             entertain
             some
             counsels
             for
             the
             safety
             and
             good
             of
             his
             Empire
             ;
             but
             Epicurus
             his
             D●ity
             is
             of
             so
             tender
             a
             nature
             ,
             that
             the
             least
             thought
             of
             business
             would
             quite
             spoile
             his
             happiness
             .
             This
             opinion
             of
             Epicurus
             made
             the
             more
             
               raisedspirited
               Moralists
            
             so
             far
             contemn
             the
             unworthy
             apprehensions
             which
             he
             entertained
             of
             the
             
               Divine
               nature
            
             ,
             that
             they
             degraded
             him
             from
             the
             very
             title
             of
             a
             Philosopher
             in
             it
             ,
             and
             ranked
             him
             beneath
             the
             most
             
               fabulous
               Poets
            
             ,
             who
             had
             writ
             such
             unworthy
             things
             of
             their
             Gods
             ,
             as
             is
             evident
             by
             the
             censures
             
             which
             
               Tully
               ,
               Plutarch
            
             and
             others
             pass
             upon
             him
             for
             this
             very
             opinion
             .
             And
             they
             tell
             him
             that
             some
             of
             their
             own
             men
             were
             of
             a
             more
             noble
             and
             
               excellent
               spirit
            
             then
             Epicurus
             his
             Deity
             ,
             who
             abhorred
             softness
             and
             idleness
             ,
             and
             made
             it
             their
             greatest
             delight
             to
             
               do
               good
            
             to
             their
             Countrys
             .
             But
             Epicurus
             must
             needs
             make
             his
             God
             of
             his
             own
             humour
             (
             the
             usual
             flattery
             which
             men
             bear
             to
             themselves
             ,
             to
             think
             that
             most
             excellent
             which
             they
             delight
             in
             most
             )
             as
             Xenophanes
             was
             wont
             to
             say
             of
             his
             horse
             ,
             if
             he
             were
             to
             describe
             a
             God
             ,
             it
             would
             be
             with
             a
             
               curled
               main
            
             ,
             a
             
               broad
               chest
               ,
               &c.
            
             and
             in
             every
             thing
             like
             himself
             .
             Had
             
               E
               icurus
            
             himself
             so
             little
             of
             an
             Athenian
             in
             him
             ,
             as
             not
             to
             make
             it
             some
             part
             of
             his
             delight
             to
             understand
             the
             affairs
             of
             the
             world
             ?
             or
             at
             least
             did
             he
             take
             no
             pleasure
             in
             the
             walks
             of
             his
             famous
             garden
             ,
             nor
             to
             order
             his
             trees
             ,
             and
             set
             his
             flowers
             ,
             and
             contrive
             every
             thing
             for
             his
             own
             delight
             ?
             Woul●
             Epicurus
             then
             count
             this
             a
             part
             of
             his
             happiness
             ?
             and
             is
             it
             inconsistent
             with
             the
             happiness
             of
             the
             Deity
             to
             take
             notice
             of
             the
             world
             and
             order
             all
             things
             in
             it
             for
             his
             own
             glory
             ?
             Must
             so
             excellent
             a
             nature
             as
             Gods
             was
             ,
             by
             his
             own
             acknowledgment
             ,
             be
             presently
             tired
             with
             business
             ,
             when
             the
             more
             excellent
             any
             nature
             is
             ,
             the
             more
             active
             and
             vigorous
             it
             is
             ,
             the
             more
             able
             to
             comprehend
             and
             dspatch
             
             matters
             of
             moment
             with
             the
             least
             disturbance
             to
             its
             self
             ?
             Is
             it
             pleasure
             to
             a
             Nurse
             to
             fill
             the
             child
             with
             her
             milk
             ?
             doth
             the
             Sun
             rejoyce
             to
             help
             the
             world
             with
             his
             
               constant
               light
            
             ?
             and
             doth
             a
             
               Fountain
               murmur
            
             till
             it
             be
             delivered
             of
             its
             streams
             which
             may
             refresh
             the
             ground
             ?
             and
             is
             it
             no
             delight
             to
             the
             
               Divine
               nature
            
             to
             behold
             the
             effects
             of
             his
             goodness
             upon
             the
             world
             ?
             We
             see
             here
             then
             the
             foundation
             on
             which
             Epicurus
             went
             ,
             viz.
             that
             his
             God
             must
             be
             like
             himself
             ,
             or
             there
             must
             be
             none
             ;
             and
             truly
             he
             might
             more
             suitably
             to
             his
             principles
             question
             his
             existence
             ,
             then
             supposing
             his
             existence
             deny
             his
             Providence
             on
             such
             miserable
             accounts
             as
             these
             are
             ,
             which
             yet
             are
             the
             chief
             which
             either
             Epicurus
             or
             Lucretius
             could
             bring
             against
             it
             ,
             from
             the
             consideration
             of
             the
             
               Divine
               nature
            
             .
          
           
             The
             which
             to
             any
             one
             who
             considers
             it
             ,
             doth
             necessarily
             infer
             a
             peculiar
             eye
             and
             hand
             of
             Providence
             in
             the
             world
             .
             
             For
             can
             we
             imagine
             that
             a
             Being
             of
             
               Infinite
               knowledge
            
             should
             be
             ignorant
             of
             what
             is
             done
             in
             the
             world
             ?
             and
             of
             
               Infinite
               power
            
             ,
             should
             
               stand
               by
            
             and
             leave
             things
             to
             chance
             and
             fertune
             ?
             which
             were
             at
             first
             ,
             contrived
             and
             brought
             into
             Being
             by
             the
             contrivance
             of
             his
             Wisdom
             ,
             and
             exercise
             of
             his
             Power
             .
             And
             where
             the
             foundation
             of
             existence
             lies
             wholly
             and
             solely
             in
             the
             power
             of
             an
             
               Infinite
               Being
               producing
            
             ,
             the
             ground
             of
             continuance
             of
             that
             existence
             must
             lye
             in
             the
             same
             power
             conserving
             .
             When
             men
             indeed
             effect
             any
             thing
             ,
             the
             work
             may
             continue
             ,
             whatever
             become
             of
             him
             that
             did
             it
             ;
             but
             the
             reason
             of
             that
             is
             ,
             because
             what
             man
             doth
             ,
             is
             out
             of
             matter
             already
             existent
             ,
             and
             his
             work
             is
             only
             setting
             materials
             together
             ;
             but
             now
             what
             God
             effects
             he
             absolutely
             gives
             a
             Being
             to
             ,
             and
             therefore
             its
             duration
             depends
             on
             his
             
               conservation
               .
               What
               is
               once
               in
               its
               Being
               ,
            
             I
             grant
             ,
             
               will
               continue
               till
               some
               greater
               force
               then
               its
               self
               put
               it
               out
               of
               Being
            
             ;
             but
             withall
             I
             add
             ,
             that
             
               Gods
               withdrawing
               his
               Conservation
            
             is
             so
             great
             a
             force
             ,
             as
             must
             needs
             put
             that
             Being
             which
             had
             its
             existence
             from
             his
             power
             ,
             out
             of
             the
             condition
             it
             was
             in
             by
             it
             .
             The
             Light
             of
             the
             Sun
             continues
             in
             the
             air
             ,
             and
             as
             long
             as
             the
             Sun
             communicates
             it
             ,
             nothing
             can
             extinguish
             the
             light
             ,
             but
             what
             will
             put
             out
             the
             Sun
             ;
             but
             could
             we
             suppose
             the
             Sun
             to
             withdraw
             his
             beams
             ,
             what
             becomes
             of
             the
             light
             then
             ?
             
             This
             is
             the
             case
             of
             all
             Beings
             ,
             which
             come
             from
             an
             
               Infinite
               power
            
             ;
             their
             subsistence
             depends
             on
             a
             continual
             emanation
             of
             the
             same
             power
             which
             gave
             them
             Being
             ;
             and
             when
             once
             this
             is
             withdrawn
             ,
             all
             those
             Beings
             which
             were
             produced
             by
             this
             power
             must
             needs
             relapse
             into
             nothing
             .
             Besides
             ,
             what
             dependence
             is
             there
             upon
             each
             other
             in
             the
             moments
             of
             the
             duration
             of
             any
             created
             Being
             ?
             The
             mode
             of
             existence
             in
             a
             creature
             is
             but
             contingent
             and
             possible
             ,
             and
             nothing
             is
             implyed
             in
             the
             notion
             of
             an
             
               existent
               creature
            
             ,
             beyond
             meer
             possibility
             of
             existence
             ;
             what
             is
             it
             then
             which
             gives
             
               actual
               existence
            
             to
             it
             ?
             that
             cannot
             be
             
               its
               self
            
             ,
             for
             it
             would
             be
             
               necessarily
               existent
            
             ;
             if
             another
             then
             give
             existence
             ,
             this
             existence
             must
             wholly
             depend
             upon
             him
             who
             gave
             it
             ;
             for
             nothing
             can
             continue
             existence
             to
             its
             self
             ,
             but
             what
             may
             give
             it
             to
             its
             self
             ,
             (
             for
             it
             gives
             it
             for
             the
             moment
             it
             continues
             it
             )
             and
             what
             gives
             existence
             to
             its
             self
             ,
             must
             
               necessarily
               exist
            
             ,
             which
             is
             repugnant
             to
             the
             very
             notion
             of
             a
             
               created
               Being
            
             :
             So
             that
             either
             we
             must
             deny
             a
             possibility
             of
             non-existence
             ,
             or
             annihilation
             in
             a
             creature
             ,
             which
             follows
             upon
             necessity
             of
             existence
             ,
             or
             else
             we
             must
             assert
             that
             the
             duration
             or
             continuance
             of
             a
             creature
             in
             its
             Being
             doth
             immediatly
             depend
             on
             
               Divine
               providence
            
             and
             Conservation
             ,
             which
             is
             with
             as
             much
             reason
             as
             frequency
             said
             to
             be
             a
             
               continued
               Creation
            
             .
             But
             yet
             further
             ;
             was
             an
             
               Infinite
               Wisdom
            
             ,
             and
             power
             necessary
             to
             put
             things
             into
             that
             order
             they
             are
             in
             ?
             and
             is
             not
             the
             same
             necessary
             for
             the
             Governing
             of
             them
             ?
             I
             cannot
             see
             any
             reason
             to
             think
             that
             the
             power
             of
             matter
             when
             set
             in
             motion
             ,
             should
             either
             bring
             things
             into
             that
             exquisite
             order
             and
             dependence
             which
             the
             parts
             of
             the
             world
             have
             upon
             each
             other
             ;
             much
             less
             that
             by
             the
             meer
             force
             of
             that
             first
             motion
             all
             things
             should
             continue
             in
             the
             state
             they
             are
             in
             .
             
               Perpetual
               motion
            
             is
             yet
             one
             of
             the
             desiderata
             of
             the
             world
             ;
             the
             most
             exquisite
             Mechanism
             cannot
             put
             an
             engine
             beyond
             the
             necessity
             of
             being
             looked
             after
             ;
             can
             we
             then
             think
             this
             
               dull
               ,
               unactive
               matter
            
             ,
             meerly
             by
             the
             force
             of
             its
             first
             motion
             should
             be
             able
             still
             to
             produce
             the
             effects
             which
             are
             seen
             in
             the
             world
             ,
             and
             to
             keep
             it
             from
             tumbling
             ,
             at
             least
             by
             degrees
             ,
             into
             its
             pristine
             Chaos
             ?
             It
             was
             an
             
               Infinite
               Power
            
             ,
             I
             grant
             ,
             which
             gave
             that
             first
             mo●ion
             ;
             but
             that
             it
             gave
             power
             to
             continue
             that
             motion
             till
             the
             Constagration
             
             of
             the
             world
             ,
             remains
             yet
             to
             be
             proved
             .
             Some
             therefore
             finding
             that
             in
             the
             present
             state
             of
             the
             world
             ,
             matter
             will
             not
             serve
             for
             all
             the
             noted
             and
             common
             Phoenomena
             of
             the
             world
             ,
             have
             called
             in
             the
             help
             of
             a
             Spirit
             of
             Nature
             ,
             which
             may
             serve
             instead
             of
             a
             Man-midwife
             to
             Matter
             ,
             to
             help
             her
             in
             her
             productions
             of
             things
             .
             Or
             ,
             as
             though
             God
             had
             a
             Plurality
             of
             worlds
             to
             look
             after
             ,
             they
             have
             taken
             care
             to
             substitute
             him
             a
             Vicar
             in
             this
             ,
             which
             is
             this
             Spirit
             of
             Nature
             .
             But
             we
             had
             rather
             believe
             God
             himself
             to
             be
             perpetually
             Resident
             in
             the
             world
             ,
             and
             that
             the
             power
             which
             gives
             life
             ,
             and
             being
             and
             motion
             to
             every
             thing
             in
             the
             world
             ,
             is
             nothing
             else
             but
             his
             own
             providence
             ;
             especially
             since
             we
             have
             learnt
             from
             himself
             ,
             that
             it
             is
             
               in
               him
               we
               live
               and
               move
               and
               have
               our
               being
               .
            
             
          
           
             Thus
             then
             we
             see
             a
             necessity
             of
             asserting
             
               Divine
               Providence
            
             ,
             
             whether
             we
             consider
             the
             
               Divine
               nature
            
             ,
             or
             the
             Phaenomena
             of
             the
             world
             ;
             but
             yet
             the
             case
             is
             not
             so
             clear
             but
             there
             are
             two
             
               grand
               objections
            
             behind
             ,
             which
             have
             been
             the
             continual
             exercise
             of
             the
             wits
             of
             inquisitive
             men
             almost
             in
             all
             Ages
             of
             the
             world
             .
             The
             one
             concerns
             the
             first
             Origine
             of
             evil
             ;
             the
             other
             concerns
             the
             dispensations
             of
             providence
             ,
             whence
             it
             comes
             to
             pass
             that
             good
             men
             fare
             so
             hard
             in
             the
             world
             ,
             when
             the
             bad
             triumph
             and
             flourish
             ;
             if
             these
             two
             can
             be
             cleared
             with
             any
             satisfaction
             to
             reason
             ,
             it
             will
             be
             the
             highest
             vindication
             of
             
               Divine
               Providence
            
             ,
             and
             a
             great
             evidence
             of
             the
             Divinity
             of
             the
             Scriptures
             ,
             which
             gives
             us
             such
             clear
             light
             and
             direction
             in
             these
             profound
             speculations
             ,
             which
             the
             dim
             reason
             of
             man
             was
             so
             much
             to
             seek
             in
             .
          
           
             I
             begin
             with
             the
             Origine
             of
             evil
             ;
             for
             ,
             
               if
               there
               be
               a
               hand
               of
               providence
               which
               orders
               all
               things
               in
               the
               world
               ,
               how
               comes
               evil
               then
               into
               it
               ,
               without
               Gods
               being
               the
               Author
               of
               it
               ?
            
             Which
             is
             a
             speculation
             of
             as
             great
             depth
             as
             necessity
             ,
             it
             highly
             concerning
             us
             to
             entertain
             the
             highest
             apprehensions
             of
             
               Gods
               holiness
            
             ,
             and
             how
             far
             he
             is
             from
             being
             the
             author
             of
             sin
             ;
             and
             it
             is
             likewise
             a
             matter
             of
             some
             difficulty
             so
             to
             explain
             the
             Origine
             of
             evil
             as
             to
             make
             it
             appear
             that
             God
             is
             not
             the
             author
             of
             it
             .
             I
             easily
             then
             assent
             to
             what
             Origen
             saith
             on
             this
             
             subject
             ,
             when
             Celsus
             upon
             some
             mistaken
             places
             of
             Scripture
             had
             charged
             the
             Scripture
             with
             laying
             the
             Origine
             of
             
             evil
             upon
             God
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               If
               any
               thing
               which
               calls
               for
               our
               enquiry
               be
               of
               difficult
               investigation
               ,
               that
               which
               concerns
               the
               Origine
               of
               evils
               is
               such
               a
               thing
            
             ;
             and
             as
             Simplicius
             well
             begins
             his
             discourse
             on
             this
             subject
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               The
               Dispute
               concerning
               the
               nature
               and
               origine
               of
               evil
               ,
               not
               being
               well
               stated
               ,
               is
               the
               cause
               of
               great
               impiety
               towards
               God
               ,
               and
               perverts
               the
               principles
               of
               good
               life
               ,
               an●
               involves
               them
               in
               innumerable
               perplexities
               who
               are
               not
               able
               to
               give
               a
               rational
               account
               of
               it
               .
            
             So
             much
             then
             is
             it
             our
             great
             concernment
             to
             fix
             on
             sure
             grounds
             in
             the
             resolution
             of
             this
             important
             question
             ,
             in
             which
             I
             intend
             not
             to
             lanch
             out
             into
             the
             depth
             and
             intricacyes
             of
             it
             ,
             as
             it
             relates
             to
             any
             
               internal
               purposes
            
             of
             Gods
             will
             ,
             (
             which
             is
             beyond
             our
             present
             scope
             )
             but
             I
             shall
             only
             take
             that
             account
             of
             it
             which
             the
             Scripture
             plainly
             gives
             in
             relating
             the
             fall
             of
             the
             
               first
               man.
            
             For
             the
             clearing
             of
             which
             I
             shall
             proceed
             in
             this
             method
             :
          
           
             1.
             
             
               That
               if
               the
               Scriptures
               be
               true
               ,
               God
               cannot
               be
               the
               author
               of
               sin
               .
            
          
           
             2.
             
             
               That
               the
               account
               which
               the
               Scripture
               gives
               of
               the
               Origine
               of
               evil
               ,
               doth
               not
               charge
               it
               upon
               God.
               
            
          
           
             3.
             
             
               That
               no
               account
               given
               by
               Philosophers
               of
               the
               Origine
               of
               evil
               ,
               is
               so
               clear
               and
               rational
               as
               this
               is
               .
            
          
           
             4.
             
             
               That
               the
               most
               material
               circumstances
               of
               this
               account
               are
               attested
               by
               the
               Heathens
               themselves
               .
            
          
           
             1.
             
             
               That
               if
               the
               Scriptures
               be
               true
               ,
               God
               cannot
               be
               the
               author
               of
               sin
               .
            
             For
             if
             the
             Scriptures
             be
             true
             ,
             we
             are
             bound
             without
             hesitation
             to
             yeild
             our
             assent
             to
             them
             in
             their
             plain
             and
             direct
             affirmations
             ,
             and
             there
             can
             be
             no
             ground
             of
             suspending
             assent
             ,
             as
             to
             any
             thing
             which
             pretends
             to
             be
             a
             
               Divine
               Truth
            
             ,
             but
             the
             want
             of
             certain
             evidence
             ,
             whether
             it
             be
             of
             
               Divine
               Revelation
            
             or
             no.
             No
             doubt
             it
             would
             be
             one
             of
             the
             most
             effectual
             wayes
             to
             put
             an
             end
             to
             the
             numerous
             controversies
             of
             the
             
               Christian
               world
            
             (
             especially
             to
             those
             
               bold
               disputes
            
             concerning
             the
             method
             and
             order
             of
             Gods
             decrees
             )
             if
             the
             plain
             
             and
             undoubted
             assertions
             of
             Scripture
             were
             made
             the
             Rule
             and
             Standard
             ,
             whereby
             we
             ought
             to
             judge
             of
             such
             things
             as
             are
             more
             obscure
             and
             ambiguous
             .
             And
             could
             men
             but
             rest
             contented
             with
             those
             things
             which
             concern
             their
             eternal
             happiness
             ,
             and
             the
             means
             in
             order
             to
             it
             (
             which
             on
             that
             account
             are
             written
             with
             all
             imaginable
             perspicuity
             in
             Scripture
             )
             and
             the
             moment
             of
             all
             other
             controversies
             be
             judged
             by
             their
             reference
             to
             these
             ,
             there
             would
             be
             fewer
             controversies
             and
             more
             Christians
             in
             the
             world
             .
             Now
             there
             are
             two
             grand
             principles
             which
             concern
             mens
             eternal
             condition
             ,
             of
             which
             we
             have
             the
             greatest
             certainty
             from
             Scripture
             ,
             and
             on
             which
             we
             may
             with
             safety
             rely
             ,
             without
             perplexing
             our
             minds
             about
             those
             more
             nice
             and
             subtile
             speculations
             (
             which
             it
             may
             be
             are
             uncapable
             of
             full
             and
             particular
             resolution
             )
             and
             those
             are
             ,
             
               That
               the
               ruine
               and
               destruction
               of
               man
               is
               wholly
               from
               himself
               ;
               and
               that
               his
               salvation
               is
               from
               God
               alone
               .
            
             If
             then
             mans
             ruine
             and
             misery
             be
             from
             himself
             ,
             which
             the
             Scripture
             doth
             so
             much
             inculcate
             on
             all
             occasions
             ;
             then
             without
             controversie
             that
             which
             is
             the
             cause
             of
             all
             the
             misery
             of
             humane
             nature
             ,
             is
             wholly
             from
             himself
             too
             ,
             which
             is
             ,
             sin
             .
             So
             that
             if
             the
             main
             scope
             and
             design
             of
             the
             Scripture
             be
             true
             ,
             God
             cannot
             be
             the
             author
             of
             that
             ,
             by
             which
             (
             without
             the
             intervention
             of
             the
             mercy
             of
             God
             )
             mans
             misery
             unavoidably
             falls
             upon
             him
             .
             For
             with
             what
             authority
             and
             Majesty
             doth
             God
             in
             the
             
               Scripture
               forbid
            
             all
             manner
             of
             sin
             ?
             with
             what
             earnestness
             and
             importunity
             doth
             he
             woo
             the
             sinner
             to
             forsake
             his
             sin
             ?
             with
             what
             loathing
             and
             detestation
             doth
             he
             mention
             sin
             ?
             with
             what
             justice
             and
             severity
             doth
             he
             punish
             sin
             ?
             with
             what
             wrath
             and
             indignation
             doth
             he
             threaten
             contumacious
             sinners
             ?
             And
             is
             it
             possible
             ,
             (
             after
             all
             this
             and
             much
             more
             ,
             recorded
             in
             the
             Scriptures
             ,
             to
             express
             the
             holiness
             of
             
               Gods
               nature
            
             ,
             his
             hatred
             of
             sin
             ,
             and
             his
             appointing
             a
             day
             of
             judgement
             for
             the
             solemn
             punishment
             of
             sinners
             ,
             )
             to
             imagine
             that
             the
             Scriptures
             do
             in
             the
             least
             ascribe
             the
             Origine
             of
             evil
             to
             God
             ,
             or
             make
             him
             the
             Author
             of
             
               Sin
               ?
               Shall
               not
               the
               judge
               of
               all
               the
               world
               do
               right
               ?
            
             will
             a
             God
             of
             
               Infinite
               Iustice
               ,
               Purity
            
             ,
             and
             Holiness
             ,
             punish
             the
             sinner
             for
             that
             which
             himself
             was
             the
             cause
             of
             ?
             Far
             be
             such
             unworthy
             thoughts
             from
             our
             apprehensions
             of
             a
             Deity
             ,
             much
             more
             of
             that
             God
             whom
             we
             believe
             
             to
             have
             declared
             his
             mind
             so
             much
             to
             the
             contrary
             ,
             that
             we
             cannot
             believe
             that
             and
             the
             Scriptures
             to
             be
             true
             together
             .
          
           
             Taking
             it
             then
             for
             granted
             in
             the
             general
             ,
             that
             God
             cannot
             be
             the
             author
             of
             sin
             ,
             we
             come
             to
             
               enquire
               ,
               whether
               the
               account
            
             
             
               which
               the
               Scripture
               gives
               of
               the
               Origine
               of
               evil
               ,
               doth
               any
               way
               charge
               it
               upon
               God
               ?
            
             There
             are
             only
             two
             wayes
             ,
             which
             according
             to
             the
             history
             of
             the
             fall
             of
             
               man
               recorded
            
             in
             Scripture
             ,
             whereby
             men
             may
             have
             any
             ground
             to
             question
             whether
             God
             were
             the
             cause
             of
             
               mans
               fall
            
             ?
             either
             first
             ,
             by
             the
             giving
             him
             that
             
               positive
               Law
            
             ,
             which
             was
             the
             occasion
             of
             his
             fall
             ;
             or
             secondly
             ,
             by
             
               leaving
               him
               to
               the
               liberty
               of
               his
               own
               will.
               First
               ,
               The
               giving
               of
               that
               positive
               Law
               cannot
               be
               the
               least
               ground
               of
               laying
               mans
               fault
               on
               God
            
             ;
             because
             ,
             1.
             
             
               It
               was
               most
               suitable
               to
               the
               nature
               of
               a
               rational
               creature
               to
               be
               governed
               by
               Laws
               ,
            
             or
             declarations
             of
             the
             Will
             of
             his
             Maker
             ;
             For
             considering
             man
             as
             a
             
               free
               agent
            
             ,
             there
             can
             be
             no
             way
             imagined
             so
             consonant
             to
             the
             nature
             of
             man
             as
             this
             was
             ,
             because
             thereby
             he
             might
             declare
             his
             obedience
             to
             God
             to
             be
             the
             matter
             of
             his
             
               free
               choice
            
             .
             For
             where
             there
             is
             a
             capacity
             of
             reward
             ,
             and
             punishment
             ,
             and
             acting
             in
             the
             consideration
             of
             them
             ,
             there
             must
             be
             a
             declaration
             of
             the
             will
             of
             the
             Law-giver
             ,
             according
             to
             which
             man
             may
             expect
             either
             his
             reward
             or
             punishment
             .
             If
             it
             were
             suitable
             to
             Gods
             nature
             to
             promise
             life
             to
             man
             upon
             obedience
             ,
             it
             was
             not
             unsuitable
             to
             it
             to
             expect
             obedience
             to
             every
             declaration
             of
             his
             will
             ;
             considering
             the
             
               absolute
               soveraignty
            
             and
             Dominion
             which
             God
             had
             over
             man
             as
             being
             his
             creature
             ,
             and
             the
             indispensable
             obligation
             which
             was
             in
             the
             nature
             of
             man
             to
             obey
             whatever
             his
             M●ker
             did
             command
             him
             .
             So
             that
             God
             had
             full
             and
             
               absolute
               right
            
             to
             require
             from
             man
             ,
             what
             he
             did
             as
             to
             the
             Law
             which
             he
             gave
             him
             to
             obey
             ;
             and
             in
             the
             general
             we
             cannot
             conceive
             ,
             how
             there
             should
             be
             a
             testimony
             of
             mans
             obedience
             towards
             h●s
             Creator
             ,
             without
             some
             declaration
             of
             his
             Creators
             Will.
             Secondly
             ,
             
               God
               had
               full
               power
               and
               authority
               ,
               not
               only
               to
               govern
               man
               by
               Laws
               ,
               but
               to
               determine
               mans
               general
               obligation
               to
               obedience
               to
               that
               particular
               positive
               precept
               by
               the
               breach
               of
               which
               man
               fell
               .
            
             If
             
               Gods
               power
            
             over
             man
             was
             universal
             and
             unlimited
             ,
             what
             reason
             can
             there
             be
             to
             imagine
             it
             should
             not
             extend
             to
             
             such
             a
             positive
             Law
             ?
             Was
             it
             ,
             because
             the
             
               matter
               of
               this
               Law
               seemed
               too
               low
               for
               God
               to
               command
               his
               creature
               ?
            
             but
             whatever
             the
             matter
             of
             the
             Law
             was
             ,
             obedience
             to
             God
             was
             the
             great
             end
             of
             it
             ,
             which
             man
             had
             testified
             as
             much
             in
             that
             Instance
             of
             it
             as
             in
             any
             other
             whatsoever
             ;
             and
             in
             the
             violation
             of
             it
             were
             implyed
             the
             highest
             aggravations
             of
             disobedience
             ;
             for
             
               Gods
               power
            
             and
             authority
             was
             as
             much
             contemned
             ,
             his
             
               goodness
               slighted
            
             ,
             his
             Truth
             and
             
               faithfulness
               questioned
            
             ,
             his
             
               Name
               dishonoured
            
             ,
             his
             
               Maj●sty
               affronted
            
             in
             the
             breach
             of
             that
             as
             of
             any
             other
             Law
             whatsoever
             it
             had
             been
             .
             If
             the
             Law
             were
             easie
             to
             be
             observed
             ,
             the
             greater
             was
             the
             sin
             of
             disobedience
             ;
             if
             the
             weight
             of
             the
             matter
             was
             not
             so
             great
             in
             its
             self
             ,
             yet
             
               Gods
               authority
            
             added
             the
             
               greatest
               weight
            
             to
             it
             ;
             and
             the
             ground
             of
             obedience
             is
             not
             to
             be
             fetched
             from
             the
             nature
             of
             the
             thing
             required
             ,
             but
             from
             the
             authority
             of
             the
             Legislator
             .
             Or
             was
             it
             then
             because
             God
             concealed
             from
             man
             his
             counsel
             in
             giving
             of
             that
             
               positive
               precept
            
             ?
             Hath
             not
             then
             a
             Legislator
             power
             to
             require
             any
             thing
             ,
             but
             what
             he
             satisfies
             every
             one
             of
             his
             reason
             in
             commanding
             it
             ?
             if
             so
             ,
             what
             becomes
             of
             obedience
             and
             subjection
             ?
             it
             will
             be
             impossible
             to
             make
             any
             
               probative
               precepts
            
             on
             this
             account
             ;
             and
             the
             Legislator
             must
             be
             charged
             with
             the
             disobedience
             of
             his
             subjects
             ,
             where
             he
             doth
             not
             give
             a
             particular
             account
             of
             every
             thing
             which
             he
             requires
             ;
             which
             as
             it
             concerns
             
               humane
               Legislators
            
             (
             who
             have
             not
             that
             absolute
             power
             and
             authority
             which
             God
             hath
             )
             is
             contrary
             to
             all
             Laws
             of
             Policy
             and
             the
             general
             sense
             of
             the
             world
             .
             This
             Plutarch
             gives
             a
             good
             account
             of
             ,
             
             when
             he
             discourseth
             ●o
             rationally
             of
             the
             sobriety
             which
             men
             ought
             to
             use
             in
             their
             inquiries
             into
             the
             grounds
             and
             reasons
             of
             
               Gods
               actions
               ;
               for
            
             ,
             saith
             he
             ,
             
               Physitians
               will
               give
               prescriptions
               without
               giving
               the
               patient
               a
               particular
               reason
               of
               every
               circumstance
               in
               them
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Neither
               have
               humane
               Laws
               alwayes
               apparent
               reason
               for
               them
               ,
               nay
               some
               of
               them
               are
               to
               appearance
               ridiculous
            
             ;
             for
             which
             he
             instanceth
             in
             that
             Law
             of
             the
             
               Lacedaemonian
               Ephori
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             which
             no
             other
             reason
             was
             annexed
             but
             this
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               they
               commanded
               every
               Magistrate
               at
               the
               entrance
               of
               his
               office
            
             
             
               to
               ●have
               himself
               ,
               and
               gave
               this
               reason
               for
               it
               ,
               that
               they
               might
               learn
               to
               obey
               Laws
               themselves
               .
            
             He
             further
             instanceth
             ,
             in
             the
             Roman
             custom
             of
             manumission
             ,
             their
             Laws
             about
             
               testaments
               ,
               Solons
               Law
            
             against
             neutrality
             in
             seditions
             ,
             and
             concludes
             thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Any
               one
               would
               easily
               find
               many
               absurdities
               in
               Laws
               ,
               who
               doth
               not
               consider
               the
               intention
               of
               the
               Legislator
               ,
               or
               the
               ground
               of
               what
               he
               requires
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               What
               wonder
               is
               it
               if
               we
               are
               so
               puzled
               to
               give
               an
               account
               of
               the
               actions
               of
               men
               ,
               that
               we
               should
               be
               to
               seek
               as
               to
               those
               of
               the
               Deity
               ?
            
             This
             cannot
             be
             then
             any
             ground
             on
             the
             account
             of
             meer
             reason
             ,
             to
             lay
             the
             charge
             of
             
               mans
               disobedience
            
             upon
             God
             ,
             because
             he
             required
             from
             him
             the
             observance
             of
             that
             
               positive
               command
            
             of
             not
             eating
             of
             the
             
               forbidden
               fruit
            
             .
          
           
             The
             only
             thing
             then
             left
             is
             ,
             
               whether
               God
               be
               not
               lyable
               to
               this
            
             
             
               charge
               as
               he
               left
               man
               to
               the
               liberty
               of
               his
               will
               :
            
             And
             that
             may
             be
             grounded
             on
             two
             things
             ,
             
               either
               that
               God
               did
               not
               create
               man
               in
               such
               a
               condition
               ,
               in
               which
               it
               had
               been
               impossible
               for
               him
               to
               have
               sinned
               ,
               or
               that
               knowing
               his
               temptation
               he
               did
               not
               give
               him
               power
               to
               resist
               it
               .
            
             If
             neither
             of
             these
             will
             lay
             any
             Imputation
             of
             the
             Origine
             of
             evil
             upon
             God
             ,
             then
             God
             will
             appear
             to
             be
             wholly
             free
             from
             it
             .
             First
             ,
             concerning
             
               mans
               being
               created
               a
               free
               agent
            
             ;
             if
             the
             determination
             of
             the
             Schools
             be
             good
             that
             possibility
             of
             ●inning
             is
             implyed
             in
             the
             very
             notion
             of
             a
             creature
             ,
             and
             consequently
             that
             impeccability
             is
             repugnant
             to
             the
             nature
             of
             a
             
               created
               Being
            
             ;
             then
             we
             see
             a
             
             necessary
             reason
             ,
             why
             man
             was
             created
             in
             a
             state
             of
             liberty
             ;
             but
             endeavouring
             to
             shew
             that
             the
             grounds
             of
             our
             Religion
             are
             not
             repugnant
             to
             natural
             reason
             ,
             I
             shall
             rather
             make
             use
             of
             the
             Testimony
             of
             such
             who
             professed
             to
             be
             followers
             of
             nothing
             else
             but
             reason
             and
             Philosophy
             .
             Among
             whom
             I
             shall
             make
             choice
             of
             Simplicius
             both
             ●or
             the
             reason
             he
             produce●h
             ,
             and
             because
             he
             is
             farthest
             from
             any
             suspicion
             of
             partiality
             ,
             by
             reason
             of
             his
             known
             opposition
             to
             the
             
               Mosaick
               history
            
             of
             the
             Creation
             .
             He
             then
             in
             his
             Commentaries
             on
             
             Epictetus
             professedly
             disputes
             this
             very
             subject
             of
             the
             Origine
             
             of
             evil
             ,
             and
             after
             having
             rejected
             that
             sond
             opinion
             of
             
               two
               principles
            
             ,
             one
             of
             good
             ,
             and
             the
             other
             of
             evil
             ,
             undertakes
             to
             give
             an
             account
             whence
             evil
             came
             into
             the
             world
             ,
             which
             because
             it
             tends
             so
             much
             to
             the
             illustrating
             our
             present
             subject
             I
             shall
             give
             an
             account
             of
             .
             God
             ,
             saith
             he
             ,
             
               who
               is
               the
               ●ountain
               and
               principle
               of
               all
               good
               ,
               not
               only
               produced
               things
               which
               were
               in
               themselves
               good
               ,
               nor
               only
               those
               things
               which
               were
               of
               a
               middle
               nature
               ,
               but
               the
               extreams
               too
               ,
               which
               were
               such
               things
               which
               were
               apt
               to
               be
               perverted
               from
               that
               which
               is
               according
               to
               n●ture
               ,
               to
               that
               which
               we
               call
               evil
               .
               And
               that
               after
               those
               bodyes
               which
               were
            
             (
             as
             he
             supposeth
             )
             incorruptible
             ,
             others
             
               were
               produced
               which
               are
               subject
               to
               mutation
               and
               corruption
               ;
               and
               so
               after
               those
               souls
               which
               were
               immutably
               fixed
               in
               good
               ,
               others
               were
               produced
               which
               were
               lyable
               to
               be
               perverted
               from
               it
               ;
               that
               so
               the
               riches
               of
               Gods
               goodness
               might
               be
               displayed
               in
               making
               to
               exist
               all
               beings
               which
               were
               capable
               of
               it
               ;
               and
               that
               the
               Universe
               might
               be
               perfect
               in
               having
               all
               sorts
               of
               Beings
               in
               it
               .
               Now
               ,
            
             he
             supposeth
             ,
             
               that
               all
               these
               Beings
               which
               are
               above
               this
               sublunary
               world
               are
               such
               as
               are
               immutably
               good
               ,
               and
               that
               the
               lowest
               sort
               of
               Beings
               which
               are
               lyable
               to
               be
               perverted
               to
               evil
               ,
               are
               such
               which
               are
               here
               below
               .
               Therefore
               ,
            
             saith
             he
             ,
             
               the
               soul
               being
               of
               a
               more
               noble
               and
               immutable
               nature
               ,
               while
               it
               is
               by
               its
               self
               ,
               doth
               not
               partake
               of
               evil
               ;
               but
               it
               being
               of
               a
               nature
               apt
               to
               be
               joyned
               with
               these
               terrestrial
               bodyes
               (
               by
               the
               provid●nce
               of
               the
               author
               of
               the
               Universe
               who
               produced
               such
               souls
               ,
               that
               so
               both
               extreams
               might
               be
               joyned
               by
               the
               bonds
               of
               vital
               union
               )
               thereby
               it
               becomes
               sensible
               of
               those
               evils
               and
               pains
               which
               the
               body
               is
               subject
               to
               ;
               but
               th●se
               things
               are
               not
               properly
               evils
               but
               rather
               good
               ,
               considering
               our
               terrestrial
               bodyes
               as
               parts
               of
               the
               Universe
               which
               is
               upheld
               by
               the
               changes
               and
               vicissitudes
               which
               are
               in
               this
               lower
               world
            
             ;
             W●●ch
             he
             largely
             discourses
             on
             to
             shew
             that
             those
             particular
             alterations
             which
             are
             in
             bodyes
             ,
             do
             conduce
             rather
             to
             the
             perfection
             and
             beauty
             of
             the
             Universe
             ,
             then
             are
             any
             real
             evils
             in
             it
             .
             But
             now
             ,
             saith
             he
             ,
             
               for
               the
               origine
               of
               those
               things
               which
               are
               properly
               evils
               ,
            
             viz.
             
               moral
               evils
               ,
               which
               are
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               t●e
               lapses
               and
               errors
               of
               the
               humane
               soul
               ,
               we
               are
               to
               consider
               ,
               that
               there
               are
               souls
               of
               a
               more
               excellent
               nature
               then
               ours
               are
               ,
               which
               are
               immutally
               good
               ;
               ●nd
               the
               souls
               of
               brutes
               are
               of
               a
               lower
               kinde
               then
            
             
             
               ours
               are
               ,
               and
               yet
               are
               middle
               between
               the
               rational
               and
               vegetative
               ,
               having
               something
               in
               them
               parallel
               both
               to
               the
               appetites
               and
               evils
               which
               are
               in
               men
               ,
               which
               will
               therefore
               be
               understood
               by
               an
               account
               of
               the
               other
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               The
               soul
               of
               man
               is
               nexus
               utriusque
               mundi
               ,
               in
               the
               middle
               between
               those
               more
               excellent
               Beings
               which
               perpetually
               remain
               above
               ,
               with
               which
               it
               partakes
               in
               the
               sublimity
               of
               its
               nature
               and
               understanding
               ,
               and
               those
               inferiour
               terrestrical
               Beings
               with
               which
               it
               communicates
               through
               the
               vital
               union
               which
               it
               hath
               with
               the
               body
               ,
               and
               by
               reason
               of
               that
               freedom
               and
               indifferency
               which
               it
               hath
               ,
               it
               sometimes
               is
               assimilated
               to
               the
               one
               ,
               sometimes
               to
               the
               other
               of
               these
               extreams
               .
               So
               that
               while
               it
               approacheth
               to
               the
               nature
               of
               the
               superior
               Beings
               ,
               it
               keeps
               it self
               free
               from
               evil
               ,
               but
               because
               of
               its
               freedom
               it
               may
               sometimes
               sink
               down
               into
               these
               lower
               things
            
             ;
             and
             so
             he
             calls
             ,
             
               the
               cause
               of
               all
               evil
               in
               the
               soul
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               its
               voluntary
               descent
               into
               this
               lower
               world
               ,
            
             and
             immersing
             its
             self
             in
             the
             faeculency
             of
             
               terrestrial
               matter
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               though
               the
               soul
               be
               of
               a
               kind
               of
               Amphibious
               nature
               ,
               yet
               it
               is
               not
               forced
               either
               upwards
               or
               downwards
               ,
               but
               acts
               either
               way
               according
               to
               its
               internal
               liberty
               .
               But
               ,
            
             saith
             he
             ,
             
               while
               the
               rational
               soul
               keeps
               that
               power
               which
               it
               hath
               in
               its
               hands
               over
               the
               body
               ,
               and
               makes
               use
               of
               it
               only
               as
               an
               instrument
               for
               its
               own
               good
               ,
               so
               long
               it
               keeps
               pure
               and
               free
               from
               any
               stain
               of
               evil
               ;
               but
               when
               it
               once
               forgets
               the
               similitude
               it
               hath
               with
               the
               mor●
               excellent
               Being
               ,
               and
               throws
               away
               the
               Scepter
               of
               its
               power
               ,
               and
               drowns
               it self
               in
               the
               body
               and
               brutish
               affections
               (
               preferring
               the
               pleasure
               of
               sense
               above
               that
               of
               reason
               )
               when
               it
               so
               far
               degenerates
               below
               the
               principles
               of
               reason
               ,
               that
               in
               stead
               of
               commanding
               the
               brutish
               faculties
               it
               becomes
               a
               slave
               to
               them
               ,
               then
               it
               conceives
               and
               brings
               forth
               evil
               ;
               but
               this
               it
               doth
               not
               through
               any
               coaction
               or
               necessity
               ,
               but
               through
               the
               abuse
               of
               that
               power
               and
               liberty
               which
               it
               hath
               ;
               For
               the
               choice
               is
               a
               proper
               action
               of
               the
               soul
               its
               self
               ;
               which
               he
               proves
               from
               hence
               ,
               because
            
             
             
               God
               and
               the
               Laws
               ,
               and
               all
               good
               men
               ,
               do
               not
               measure
               the
               good
               and
               evil
               of
               actions
               so
               much
               by
               the
               event
               ,
               as
               by
               the
               will
               and
               intention
               of
               the
               person
               ;
               and
               that
               punishment
               and
               reward
               have
               chiefly
               a
               respect
               to
               these
               .
               And
               therefore
               men
               are
               pardoned
               for
               what
               they
               do
               out
               of
               constraint
               and
               force
               ,
               and
               the
               fault
               is
               ascribed
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               to
               him
               that
               did
               it
               ,
               but
               to
               him
               that
               forced
               him
               to
               the
               doing
               of
               it
               .
            
             And
             so
             from
             hence
             he
             concludes
             ,
             
               that
               because
               of
               the
               freedom
               of
               the
               will
               of
               man
               ,
               nothing
               else
               can
               be
               said
               to
               be
               the
               author
               of
               evil
               properly
               ,
               but
               the
               soul
               of
               man
            
             ;
             and
             concludes
             that
             discourse
             with
             this
             
               excellent
               speech
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Having
               thus
               found
               out
               the
               true
               Origine
               of
               evil
               ,
               let
               us
               cry
               out
               with
               a
               loud
               voice
               ,
               that
               God
               is
               not
               the
               author
               of
               sin
               ,
               because
               the
               soul
               freely
               doth
               that
               which
               is
               evil
               ,
               and
               not
               God
               ;
               for
               if
               thè
               soul
               were
               forced
               to
               do
               what
               it
               doth
               ,
               one
               might
               justly
               lay
               the
               blame
               on
               God
               ,
               who
               permits
               such
               a
               force
               to
               be
               offered
               it
               ,
               neither
               could
               it
               be
               properly
               evil
               which
               the
               soul
               was
               constrained
               to
               ;
               but
               since
               it
               acted
               freely
               ,
               and
               out
               of
               choice
               ,
               the
               soul
               must
               alone
               be
               accounted
               the
               author
               and
               cause
               of
               evil
               .
            
             Thus
             we
             see
             that
             God
             cannot
             with
             any
             shadow
             of
             reason
             be
             accounted
             the
             author
             of
             evil
             ,
             because
             he
             gave
             the
             soul
             of
             man
             a
             principle
             of
             
               internal
               freedom
            
             ,
             when
             the
             very
             freedom
             of
             acting
             which
             the
             soul
             had
             ,
             put
             it
             into
             a
             capacity
             of
             standing
             as
             well
             as
             falling
             .
             And
             certainly
             ,
             he
             can
             never
             be
             said
             to
             be
             the
             cause
             of
             the
             breaking
             of
             a
             person
             ,
             who
             gave
             him
             a
             stock
             to
             set
             up
             with
             ,
             and
             supposed
             him
             able
             to
             manage
             it
             when
             he
             gave
             it
             him
             ;
             indeed
             had
             not
             man
             had
             this
             freedom
             of
             will
             ,
             he
             could
             not
             have
             fallen
             ;
             but
             then
             neither
             had
             he
             been
             a
             
               rational
               Agent
            
             ,
             which
             supposing
             no
             corruption
             ,
             doth
             speak
             freedom
             of
             action
             .
             So
             that
             while
             we
             enquire
             after
             the
             Origine
             of
             evil
             we
             have
             no
             other
             cause
             to
             assign
             it
             to
             but
             mans
             abuse
             of
             that
             free
             power
             of
             acting
             which
             he
             had
             ;
             but
             if
             we
             will
             be
             so
             curious
             as
             to
             enquire
             further
             ,
             why
             God
             did
             create
             man
             with
             such
             a
             freedom
             of
             will
             ,
             and
             not
             rather
             fix
             his
             soul
             immutably
             on
             good
             ;
             
             if
             the
             order
             of
             beings
             be
             no
             satisfactory
             reason
             for
             it
             ,
             we
             can
             give
             no
             other
             then
             that
             why
             he
             made
             man
             ,
             or
             the
             world
             at
             all
             ,
             which
             was
             the
             
               good
               pleasure
            
             of
             his
             Will.
             
          
           
             But
             secondly
             ,
             
               supposing
               Gods
               giving
               man
               this
               freedom
               of
               will
               ,
               doth
               not
               entitle
               him
               to
               be
               the
               author
               of
               evil
            
             ;
             doth
             not
             
             his
             leaving
             man
             to
             this
             liberty
             of
             his
             in
             the
             
               temptation
               ,
               make
               him
               the
               cause
               of
               sin
               ?
            
             I
             answer
             no
             ,
             and
             that
             on
             these
             accounts
             .
          
           
             1.
             
             
               Because
               man
               stood
               then
               upon
               such
               terms
               ,
               that
               he
               could
               not
               fall
               but
               by
               his
               own
               free
               and
               voluntary
               act
            
             ;
             he
             had
             a
             power
             to
             stand
             ,
             in
             that
             there
             was
             no
             principle
             of
             corruption
             at
             all
             in
             his
             faculties
             ,
             but
             he
             had
             a
             pure
             and
             
               undefiled
               soul
            
             which
             could
             not
             be
             polluted
             without
             its
             own
             consent
             :
             Now
             it
             had
             been
             repugnant
             to
             the
             terms
             on
             which
             man
             stood
             (
             which
             were
             the
             tryal
             of
             his
             obedience
             to
             his
             Creator
             )
             had
             he
             been
             
               irresistibly
               determined
            
             any
             way
             .
             Simplicius
             puts
             this
             question
             after
             the
             former
             discourse
             ,
             
               Whether
               God
               may
               not
               be
               called
               the
               author
               of
               sin
               ,
               because
               he
               permits
               the
               soul
               to
               use
               her
               liberty
               ?
               but
               ,
            
             saith
             he
             ,
             
               he
               that
               says
               God
               should
               not
               have
               permitted
               this
               use
               of
               its
               freedom
               to
               the
               soul
               ,
               must
               say
               one
               of
               these
               two
               things
               ,
               ●ither
               that
               the
               soul
               being
               of
               such
               a
               nature
               as
               is
               indifferent
               to
               good
               or
               evil
               ,
               it
               should
               have
               been
               wholly
               kept
               from
               the
               choosing
               evil
               ,
               or
               else
               that
               it
               should
               have
               been
               made
               of
               such
               a
               nature
               that
               it
               should
               not
               have
               had
               a
               power
               of
               choosing
               evil
               .
               The
               first
               is
               irrational
               and
               absurd
               ;
               for
               what
               freedom
               and
               liberty
               had
               that
               been
               where
               there
               was
               no
               choice
               ,
               and
               what
               choice
               could
               there
               have
               been
               where
               the
               mind
               was
               necessitated
               onely
               to
               one
               part
               .
               For
               the
               second
               we
               are
               to
               consider
               ,
            
             saith
             he
             ,
             
               that
               no
               evil
               is
               in
               its
               self
               desirable
               ,
               or
               to
               be
               chosen
               ;
               but
               withall
               ,
               if
               this
               power
               of
               determining
               its
               self
               ●ither
               way
               must
               be
               taken
               away
               ,
               it
               must
               be
               either
               as
               something
               not
               good
               ,
               or
               as
               some
               great
               evil
               ;
               and
               who●ver
               saith
               so
               ,
               doth
               not
               consider
               ,
               how
               many
               things
               in
               the
               world
               there
               are
               ,
               which
               are
               accounted
               good
               and
               desirable
               things
               ,
               yet
               are
               no
               ways
               comparable
               with
               this
               freedom
               of
               Will.
               For
               it
               excells
               all
               sublunary
               Beings
               ;
               and
               there
               is
               none
               would
               rather
               desire
               to
               be
               a
               Brute
               or
               Plant
               then
               man
               ;
               if
               God
               then
               shewed
               his
               goodness
               in
               giving
               to
               inferior
               beings
               such
               perfecti●●s
               which
               are
               far
               below
               this
               ,
               is
               it
               any
               ways
               incongruous
               to
               Gods
               nature
               and
               goodness
               to
               give
               man
               the
               freedom
               of
               his
               actions
               ,
               and
               a
               self
               determining
            
             
             
               power
               ,
               th●ugh
               he
               permi●ted
               him
               the
               free
               use
               of
               it
               .
               Besides
               ,
            
             as
             that
             author
             reason●
             ,
             
               had
               God
               to
               prevent
               mans
               sin
               taken
               away
               the
               Liberty
               of
               his
               will
               ,
               he
               had
               likewise
               destroyed
               the
               foundation
               of
               all
               vertue
               ,
               and
               the
               very
               nature
               of
               man
               ;
               for
               vertue
               would
               not
               have
               been
               such
               ,
               had
               there
               been
               no
               possibility
               of
               acting
               contrary
               ;
               and
               mans
               nature
               would
               have
               been
               divine
               ,
               because
               impeccable
               .
               Therefore
               ,
            
             saith
             ●e
             ,
             
               though
               we
               attribute
               this
               self-determining
               power
               to
               God
               as
               the
               author
               of
               it
               ,
               which
               was
               so
               necessary
               in
               the
               order
               of
               the
               Universe
               ,
               we
               have
               no
               reason
               to
               attribute
               the
               Origine
               of
               that
               evil
               to
               God
               which
               comes
               by
               the
               abuse
               of
               that
               liberty
               .
               For
               ,
            
             as
             he
             further
             adds
             ,
             
               God
               doth
               not
               at
               all
               cause
               that
               aversion
               from
               Good
               ,
               which
               is
               in
               the
               soul
               when
               it
               sins
               ,
               but
               only
               gave
               such
               a
               power
               to
               the
               soul
               ,
               whereby
               it
               might
               turn
               its
               self
               to
               evil
               ,
               out
               of
               which
               God
               might
               afterwards
               produce
               so
               much
               good
               ,
               which
               could
               not
               otherwise
               have
               been
               without
               it
               .
            
             So
             consonantly
             
             to
             the
             Scripture
             doth
             that
             Philosopher
             speak
             on
             this
             subject
             .
          
           
             2.
             
             
               God
               cannot
               be
               said
               to
               be
               the
               author
               of
               sin
               ,
               though
               he
               did
               not
               prevent
               the
               fall
               of
               man
               ,
               because
               he
               did
               not
               withdraw
               before
               his
               fall
               any
               grace
               or
               assistance
               ,
               which
               was
               necessary
               for
               his
               standing
               .
            
             Had
             there
             been
             indeed
             a
             necessity
             of
             
               supernatural
               grace
            
             to
             be
             communicated
             to
             man
             for
             every
             moment
             to
             continue
             him
             in
             his
             Innocency
             ,
             and
             had
             God
             before
             mans
             fall
             withdrawn
             such
             assistance
             from
             him
             ,
             without
             which
             it
             were
             impossible
             for
             him
             to
             ●ave
             stood
             ,
             it
             would
             be
             very
             difficult
             freeing
             God
             from
             being
             the
             cause
             of
             the
             Fall
             of
             man.
             But
             we
             are
             not
             put
             to
             such
             difficulties
             for
             
               acquitting
               God
            
             from
             being
             the
             author
             of
             sin
             ;
             for
             there
             appears
             no
             necessity
             at
             all
             for
             asserting
             any
             distinction
             of
             sufficient
             and
             
               efficacious
               grace
            
             in
             man
             before
             his
             Fall
             ;
             that
             the
             one
             should
             belong
             only
             to
             a
             
               radical
               power
            
             of
             standing
             ,
             the
             other
             to
             every
             act
             of
             good
             which
             Adam
             did
             ;
             For
             if
             
               God
               made
               man
               upright
            
             ,
             he
             certainly
             gave
             him
             such
             a
             power
             as
             might
             be
             brought
             into
             act
             without
             the
             necessity
             of
             any
             
               supervenient
               act
            
             of
             grace
             ,
             to
             elicite
             that
             
               habitual
               power
            
             into
             particular
             actions
             .
             If
             the
             other
             were
             sufficient
             ,
             it
             was
             sufficient
             for
             its
             end
             ;
             and
             how
             could
             it
             be
             sufficient
             for
             its
             end
             ,
             if
             notwithstanding
             that
             ,
             there
             were
             no
             possibility
             of
             standing
             ,
             unless
             
               efficacious
               help
            
             were
             superadded
             to
             it
             ?
             God
             would
             not
             certainly
             require
             any
             
             thing
             from
             the
             creature
             in
             his
             integrity
             ,
             but
             what
             he
             had
             a
             power
             to
             obey
             ;
             and
             if
             there
             were
             necessary
             further
             grace
             to
             bring
             the
             power
             into
             act
             ,
             then
             the
             substracting
             of
             this
             grace
             must
             be
             by
             way
             of
             punishment
             to
             man
             ,
             which
             it
             is
             hard
             to
             conceive
             for
             what
             it
             should
             be
             ,
             before
             man
             had
             sinned
             ,
             or
             e●se
             God
             must
             substract
             this
             grace
             on
             purpose
             that
             man
             might
             ●all
             ,
             which
             would
             necessarily
             follow
             on
             this
             supposition
             ,
             in
             which
             case
             Man
             would
             be
             necessitated
             to
             
               fall
               ,
               veluti
               cum
               subductis
               columnis
               dom
               us
               necessario
               corruit
               ,
            
             as
             one
             expresseth
             it
             ,
             
               as
               a
               house
               must
               needs
               fall
               when
               the
               pillars
               on
               which
               it
               stood
               are
               taken
               away
               from
               it
               .
            
             But
             now
             if
             God
             withdrew
             not
             any
             
               effectual
               grace
            
             from
             man
             ,
             whereby
             he
             must
             necessarily
             fall
             ,
             then
             though
             God
             permit
             man
             to
             use
             his
             liberty
             ,
             yet
             he
             cannot
             be
             said
             to
             be
             any
             ways
             the
             author
             of
             evil
             ,
             because
             man
             had
             still
             a
             
               posse
               si
               vellet
            
             ,
             a
             power
             of
             standing
             ,
             if
             he
             had
             made
             right
             use
             of
             his
             Liberty
             ,
             and
             God
             never
             took
             from
             man
             his
             
               adjutorium
               quo
               potuit
               stare
               ,
               &
               sine
               quo
               non
               potuit
               ,
            
             as
             Divines
             call
             it
             ,
             man
             enjoying
             still
             his
             power
             ,
             though
             by
             the
             abuse
             of
             his
             Liberty
             he
             fell
             into
             sin
             ;
             so
             that
             granting
             God●o
             ●o
             leave
             man
             to
             the
             use
             of
             his
             Liberty
             ,
             yet
             we
             see
             God
             cannot
             in
             the
             l●ast
             be
             charged
             with
             being
             the
             Author
             of
             sin
             ,
             or
             of
             the
             Origine
             of
             evil
             ,
             by
             the
             History
             of
             the
             fall
             of
             man
             in
             Scripture
             :
             which
             was
             the
             thing
             to
             be
             cleared
             .
          
           
             We
             come
             now
             in
             the
             third
             place
             to
             compare
             that
             account
             given
             of
             the
             Origine
             of
             evil
             in
             Scripture
             ,
             with
             that
             which
             
             was
             embraced
             by
             
               Heathen
               Philosophers
            
             ,
             in
             point
             of
             reason
             and
             evidence
             .
             There
             was
             no
             one
             inquiry
             whatsoever
             in
             which
             those
             who
             had
             nothing
             but
             natural
             light
             to
             guide
             them
             ,
             were
             more
             to
             seek
             for
             satisfaction
             in
             ,
             then
             this
             concerning
             the
             Origine
             of
             evil
             .
             They
             saw
             by
             continual
             experience
             how
             great
             a
             Torrent
             of
             both
             sorts
             of
             evils
             ,
             of
             sin
             and
             punishment
             ,
             did
             over
             flow
             the
             world
             ;
             but
             they
             were
             like
             the
             Egyptians
             ,
             who
             had
             sufficient
             evidence
             of
             the
             overflowing
             their
             banks
             by
             the
             River
             Nile
             ,
             but
             could
             not
             find
             out
             the
             spring
             or
             the
             head
             of
             it
             .
             The
             reason
             was
             ,
             as
             corruption
             increased
             in
             the
             world
             ,
             so
             the
             means
             of
             instruction
             and
             knowledge
             decayed
             ;
             and
             so
             as
             the
             Phoenomena
             grew
             greater
             ,
             the
             reason
             of
             them
             was
             less
             understood
             ;
             the
             knowledge
             of
             the
             History
             of
             the
             first
             Ages
             of
             the
             world
             ,
             through
             which
             they
             
             could
             alone
             come
             to
             the
             full
             understanding
             of
             the
             true
             cause
             of
             evil
             ,
             insensibly
             decaying
             in
             the
             several
             Nations
             :
             Insomuch
             that
             those
             who
             were
             not
             at
             all
             acquainted
             with
             that
             History
             of
             the
             world
             which
             was
             preserved
             in
             
               Sacred
               Records
            
             among
             the
             Iews
             ,
             had
             nothing
             but
             their
             own
             uncertain
             conjectures
             to
             go
             by
             ,
             and
             some
             kind
             of
             obscure
             traditions
             which
             were
             preserved
             among
             them
             ,
             which
             while
             they
             sought
             to
             rectifie
             by
             their
             interpretations
             ,
             they
             made
             them
             more
             obscure
             and
             false
             then
             they
             found
             them
             .
             They
             were
             certain
             of
             nothing
             but
             that
             mankind
             was
             in
             a
             low
             and
             degenerate
             condition
             ,
             and
             subject
             to
             continual
             miseries
             and
             calamities
             ;
             they
             who
             cryed
             up
             the
             most
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             the
             
               self-determining
               power
            
             of
             the
             soul
             ,
             could
             not
             certainly
             but
             strangely
             wonder
             ,
             that
             a
             Principle
             indifferent
             to
             be
             carried
             either
             way
             ,
             should
             be
             so
             almost
             fatally
             inclined
             to
             the
             worst
             of
             them
             .
             It
             was
             very
             strange
             that
             since
             Reason
             ought
             to
             have
             the
             command
             of
             Passions
             by
             their
             own
             acknowledgement
             ,
             the
             brutish
             part
             of
             the
             soul
             should
             so
             master
             and
             enslave
             the
             rational
             ,
             and
             the
             beast
             should
             still
             cast
             the
             rider
             in
             man
             ,
             the
             
               sensitive
               appetite
            
             should
             throw
             off
             the
             power
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             that
             faculty
             of
             the
             soul
             which
             was
             designed
             for
             the
             Government
             of
             all
             the
             rest
             .
             The
             Philosophers
             could
             not
             be
             ignorant
             what
             slaves
             they
             were
             themselves
             to
             this
             
               terrestrial
               Hyle
            
             ,
             how
             easily
             their
             most
             
               mettalsom
               souls
            
             were
             mired
             in
             the
             dirt
             ,
             how
             deep
             they
             were
             sunk
             into
             corporeal
             pleasures
             ,
             that
             it
             was
             past
             the
             power
             of
             their
             reason
             to
             help
             them
             out
             .
             Nay
             when
             the
             soul
             begins
             to
             be
             fledged
             again
             ,
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             moulting
             at
             her
             entrance
             into
             the
             body
             ,
             which
             Plato
             speaks
             of
             ,
             and
             strives
             to
             raise
             her self
             above
             his
             lower
             world
             ,
             she
             then
             feels
             the
             weight
             of
             such
             Plummets
             hanging
             at
             her
             feet
             ,
             that
             they
             bring
             her
             down
             again
             to
             her
             former
             fluttering
             up
             and
             down
             in
             her
             Cage
             of
             earth
             .
             So
             Hierocles
             complains
             ,
             that
             when
             reason
             begins
             to
             carry
             the
             soul
             to
             the
             perception
             of
             the
             most
             noble
             objects
             ,
             the
             soul
             with
             a
             
               generous
               flight
            
             
             would
             soar
             above
             this
             world
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               were
               it
               not
               horn
               down
               to
               that
               which
               is
               evil
               by
               the
               force
               of
               passions
               ,
               which
               hang
               like
               leads
               upon
               the
               souls
               feet
               .
            
             What
             a
             strange
             unaccountable
             thing
             must
             this
             needs
             be
             to
             those
             who
             beheld
             the
             constancy
             
             of
             the
             effect
             ,
             but
             were
             to
             seek
             for
             the
             cause
             of
             it
             ?
             it
             could
             not
             but
             be
             clear
             to
             them
             that
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             they
             were
             wont
             to
             extoll
             so
             high
             ,
             was
             (
             in
             the
             state
             man
             was
             now
             in
             )
             but
             a
             more
             noble
             name
             for
             slavery
             ;
             when
             themselves
             could
             not
             but
             confess
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             inclination
             in
             the
             soul
             ,
             was
             so
             strong
             to
             the
             evil
             ;
             and
             could
             that
             be
             an
             
               even
               balance
            
             ,
             where
             there
             was
             so
             much
             down-weight
             in
             one
             of
             the
             scales
             ?
             unless
             they
             made
             ,
             as
             some
             of
             them
             did
             ,
             the
             
               voluntary
               inclinations
            
             of
             the
             soul
             to
             evil
             ,
             an
             evidence
             of
             her
             liberty
             in
             this
             most
             degenerate
             condition
             ,
             as
             though
             it
             were
             any
             argument
             that
             the
             prisoner
             was
             the
             freer
             ,
             because
             he
             delighted
             himself
             in
             the
             noise
             of
             his
             shackles
             .
             Neither
             was
             this
             disorder
             alone
             at
             home
             in
             the
             soul
             ,
             where
             there
             was
             still
             a
             Xantippe
             scolding
             with
             
               Socrates
               ,
               passion
            
             striving
             with
             reason
             ;
             but
             when
             they
             looked
             abroad
             in
             the
             world
             ,
             they
             could
             not
             but
             observe
             some
             strange
             irregularities
             in
             the
             Converse
             among
             men
             .
             What
             
               debaucheries
               ,
               contentions
               ,
               rapines
               ,
               fightings
               ,
            
             and
             destroying
             each
             other
             ,
             and
             that
             with
             the
             greatest
             cruelty
             ,
             and
             that
             frequently
             among
             
               Country-men
               ,
               Friends
            
             ,
             nay
             relations
             ,
             and
             kindreds
             !
             and
             could
             this
             hostility
             between
             those
             of
             the
             same
             nature
             ,
             and
             under
             the
             most
             sacred
             bonds
             of
             union
             ,
             be
             the
             result
             of
             nature
             ,
             when
             even
             beasts
             of
             prey
             are
             not
             such
             to
             those
             of
             their
             own
             kind
             ?
             Besides
             all
             this
             when
             they
             summed
             up
             the
             life
             of
             man
             together
             ,
             and
             took
             an
             account
             of
             the
             weaknesses
             and
             follies
             of
             Childhood
             ,
             the
             heats
             and
             extravagancies
             of
             youth
             ,
             the
             
               passions
               ,
               disquietments
            
             ,
             and
             disappointments
             of
             men
             in
             their
             strength
             and
             height
             of
             business
             ,
             the
             
               inquietude
               ,
               aches
            
             ,
             and
             infirmities
             of
             old
             age
             ,
             besides
             the
             miseries
             which
             through
             every
             one
             of
             these
             all
             men
             are
             subject
             to
             ,
             and
             few
             escape
             ,
             into
             how
             small
             a
             sum
             will
             the
             solid
             pleasure
             and
             contentment
             of
             the
             life
             of
             man
             be
             reduced
             ?
             Nay
             if
             we
             take
             those
             things
             in
             the
             world
             which
             men
             please
             themselves
             the
             most
             in
             enjoyment
             of
             ,
             and
             consider
             but
             with
             what
             care
             they
             are
             got
             ,
             with
             what
             fear
             they
             are
             kept
             ,
             and
             with
             what
             certainty
             they
             must
             be
             lost
             ,
             and
             how
             much
             the
             possession
             of
             any
             thing
             fails
             of
             the
             expectation
             of
             it
             ,
             and
             how
             near
             men
             are
             upon
             the
             top
             of
             Tenariff
             to
             fall
             into
             the
             depth
             of
             the
             Sea
             ,
             how
             often
             they
             are
             precipitated
             from
             the
             height
             of
             prosperity
             into
             the
             depth
             of
             adversity
             ,
             we
             shall
             finde
             yet
             much
             less
             
             that
             by
             the
             greatest
             Chymistrie
             can
             be
             extracted
             of
             
               real
               satisfaction
            
             out
             of
             these
             things
             .
             Whence
             then
             should
             it
             come
             that
             mens
             souls
             should
             so
             delight
             to
             seed
             on
             these
             husks
             ,
             and
             to
             embrace
             these
             clouds
             and
             shadows
             instead
             of
             that
             real
             good
             which
             is
             the
             true
             object
             of
             the
             souls
             desire
             ?
             They
             could
             easily
             see
             there
             was
             no
             pure
             ,
             unmixed
             good
             in
             the
             world
             ,
             but
             there
             was
             a
             contemperation
             of
             both
             together
             according
             to
             that
             of
             Euripides
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
          
           
             
               There
               is
               a
               kind
               of
               continual
               mixture
               of
               good
               and
               evil
               in
               the
               world
               ,
            
             which
             Socrates
             observed
             upon
             the
             rubbing
             of
             his
             thigh
             where
             the
             fetters
             made
             it
             itch
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               What
               a
               strange
               thing
               is
               that
               which
               men
               are
               wont
               to
               call
               pleasure
               ,
               how
               near
               of
               kin
               is
               it
               to
               that
               which
               seems
               so
               contrary
               to
               it
               ,
               pain
               ?
            
          
           
             Now
             the
             observing
             the
             strange
             and
             sudden
             vicissitudes
             of
             these
             things
             ,
             and
             what
             near
             neighbours
             pain
             and
             pleasure
             
             were
             to
             each
             other
             ,
             (
             so
             that
             there
             is
             frequently
             a
             passage
             out
             of
             one
             into
             the
             other
             )
             did
             yet
             more
             entangle
             them
             to
             give
             a
             clear
             account
             of
             the
             Origine
             of
             both
             these
             .
             Those
             who
             believed
             there
             was
             a
             God
             ,
             who
             produced
             the
             world
             and
             ordered
             all
             things
             in
             it
             ,
             did
             easily
             attribute
             whatever
             was
             good
             in
             the
             world
             to
             the
             Fountain
             of
             all
             goodness
             ;
             but
             that
             any
             evil
             should
             come
             from
             him
             they
             thought
             it
             repugnant
             to
             the
             very
             notion
             of
             a
             Deity
             ;
             which
             they
             were
             so
             far
             right
             in
             ,
             as
             it
             concerned
             the
             evil
             of
             sin
             ,
             which
             we
             have
             already
             shewed
             God
             could
             not
             be
             the
             author
             of
             ;
             but
             therein
             they
             shewed
             their
             ignorance
             of
             the
             true
             cause
             of
             evil
             ,
             that
             they
             did
             no●
             look
             upon
             the
             miseries
             of
             life
             as
             effects
             of
             
               Gods
               Iustice
            
             upon
             the
             world
             for
             the
             evil
             of
             sin
             .
             And
             therefore
             that
             they
             might
             set
             the
             Origine
             of
             evil
             far
             enough
             off
             from
             God
             ,
             they
             made
             two
             different
             Principles
             of
             things
             ,
             the
             one
             of
             good
             ,
             and
             the
             other
             of
             evil
             ;
             this
             Plutarch
             tells
             us
             was
             the
             most
             ancient
             and
             universal
             account
             which
             he
             could
             meet
             with
             of
             the
             origine
             of
             good
             and
             evil
             .
             To
             which
             purpose
             we
             have
             this
             ample
             
             Testimony
             of
             his
             in
             his
             learned
             discourse
             ,
             
               de
               Iside
               &
               Osiride
            
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Which
             words
             I
             have
             the
             more
             largely
             cited
             because
             they
             give
             us
             the
             most
             full
             account
             of
             the
             antiquity
             ,
             universality
             and
             reason
             of
             that
             opinion
             which
             asserts
             two
             different
             principles
             of
             good
             and
             evil
             .
             
               It
               is
               a
               Tradition
            
             (
             saith
             he
             )
             
               of
               great
               antiquity
               derived
               down
               from
               the
               ancient
               Masters
               of
               D●vine
               knowledge
               ,
               and
               Formers
               of
               Commonwealths
               ,
               to
               the
               Poets
               and
               Philosophers
               ,
               whose
               first
               author
               cannot
               be
               found
               ,
               and
               yet
               hath
               met
               with
               firm
               and
               unshaken
               belief
               ,
               not
               only
               in
               ordinary
               discourses
               and
               reports
               ,
               but
               was
               spread
               into
               the
               mysteries
               and
               sacrifices
               both
               of
            
             Greeks
             
               and
               others
               ,
               that
               the
               Universe
               did
               not
               depend
               on
               chance
               ,
               and
               was
               destitute
               of
               a
               mind
               and
               reason
               to
               govern
               it
               ;
               neither
               was
               there
               one
               only
               reason
               which
               sate
               at
               the
               stern
               ,
               or
               held
               the
               reins
               ,
               whereby
               he
               did
               order
               and
               govern
               the
               world
               ;
               but
               since
               there
               is
               so
               much
               confusion
               and
               mixture
               of
               good
               and
               evil
               in
               the
               world
               ,
               that
               nature
               doth
               not
               produce
               any
               pure
               untainted
               good
               ;
               there
               is
               not
               any
               one
               who
               like
               a
               Drawer
               takes
               the
               liquor
               out
               of
               two
               several
               vessels
               ,
               and
               mixeth
               them
               together
               ,
               and
               after
               distributes
               them
               ;
               but
               there
               are
               two
               principles
               and
               powers
               contrary
               to
               each
               other
               ,
               whereof
               one
               draoes
               us
               to
               the
               right
               hand
               ,
               and
               directs
               us
               straight
               forward
               ,
               the
               other
               pulls
               us
               back
               ,
               and
               turns
               us
               the
               other
               way
               ;
               since
               we
               see
               the
               life
               of
               man
               so
               mixed
               as
               it
               is
            
             ;
             
             
               and
               not
               only
               that
               ,
               but
               the
               world
               too
               ,
               at
               least
               so
               much
               as
               is
               sublunary
               and
               terrestrial
               ,
               which
               is
               subject
               to
               many
               varieties
               ,
               irregularities
               ,
               and
               changes
               .
               For
               if
               nothing
               he
               without
               a
               cause
               ,
               and
               good
               cannot
               be
               the
               cause
               of
               evil
               ,
               it
               necessarily
               follows
               ,
               that
               as
               there
               is
               a
               peculiar
               nature
               and
               principle
               ,
               which
               is
               the
               cause
               of
               good
               ,
               so
               there
               must
               be
               another
               ,
               which
               is
               the
               cause
               of
               evil
               .
            
          
           
             But
             least
             we
             should
             think
             it
             was
             only
             a
             Sect
             of
             a
             kind
             of
             
               Heathen
               Manichees
            
             which
             held
             this
             opinion
             ;
             he
             tells
             us
             to
             prevent
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               it
               was
               the
               opinion
               of
               the
               most
               ,
               and
               wisest
               ,
               of
               the
               Heathen
               .
            
             Now
             these
             two
             principles
             some
             (
             saith
             he
             )
             call
             
               two
               opposite
               Gods
            
             ,
             whereof
             the
             one
             is
             the
             cause
             of
             good
             ,
             and
             the
             other
             of
             evil
             ;
             him
             they
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             By
             this
             one
             would
             imagine
             that
             this
             very
             ancient
             Tradition
             was
             nothing
             else
             ,
             but
             the
             true
             account
             of
             the
             Origine
             of
             evil
             ,
             a
             little
             disguised
             .
             For
             the
             Scripture
             making
             the
             Devil
             the
             first
             author
             of
             evil
             himself
             ,
             and
             the
             first
             sollicitor
             and
             tempter
             of
             man
             to
             it
             ;
             who
             when
             God
             directed
             him
             straight
             forward
             ,
             pull'd
             man
             back
             ,
             and
             put
             him
             quite
             out
             of
             his
             way
             ,
             by
             which
             means
             all
             the
             miseries
             of
             the
             world
             came
             into
             it
             .
             For
             while
             man
             kept
             close
             to
             his
             Maker
             ,
             his
             integrity
             and
             obedience
             were
             to
             him
             what
             the
             
               vasa
               umbilicalia
            
             are
             to
             the
             child
             in
             the
             Womb
             ;
             by
             them
             he
             received
             what
             ever
             tended
             to
             his
             subsistence
             and
             comfort
             ;
             but
             
               sin
               cut
            
             those
             vessels
             asunder
             ,
             and
             proved
             the
             Midwife
             of
             misery
             ,
             bringing
             man
             forth
             into
             a
             world
             of
             sorrow
             and
             sufferings
             :
             Now
             ,
             I
             say
             ,
             the
             Scripture
             taking
             such
             especial
             notice
             of
             one
             ,
             as
             the
             chief
             of
             Devils
             ,
             through
             whose
             means
             evil
             came
             into
             the
             world
             ,
             this
             gave
             occasion
             to
             the
             Heathens
             when
             length
             of
             time
             had
             made
             the
             
               original
               Tradition
            
             more
             obscure
             ,
             to
             make
             these
             two
             ,
             God
             and
             the
             Daemon
             ,
             as
             two
             Anti-gods
             ,
             and
             so
             to
             be
             the
             causes
             ,
             the
             one
             of
             all
             good
             ,
             and
             the
             other
             of
             all
             evil
             .
             Which
             at
             last
             came
             to
             that
             (
             which
             was
             the
             Devils
             great
             design
             in
             thus
             corrupting
             the
             tradition
             )
             that
             both
             these
             Anti-gods
             should
             have
             solemn
             worship
             by
             Sacrifices
             ,
             the
             one
             by
             way
             of
             impetration
             for
             bestowing
             of
             good
             ,
             the
             other
             by
             way
             of
             Deprecation
             for
             averting
             of
             evil
             .
             Such
             Plutarch
             there
             tells
             us
             were
             the
             Oromasdes
             and
             Arimanius
             of
             Zoroastres
             which
             were
             worshipped
             by
             the
             Persians
             ,
             the
             one
             for
             doing
             good
             ,
             and
             the
             other
             for
             
             avoiding
             evil
             ;
             the
             one
             they
             resembled
             to
             light
             (
             or
             fire
             )
             the
             other
             to
             darkness
             and
             ignorance
             ;
             what
             animals
             were
             good
             and
             usefull
             they
             ascribed
             to
             Oromasdes
             ,
             and
             all
             venemous
             and
             noxious
             ones
             to
             Arimanius
             ,
             whom
             Plutarch
             elsewhere
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               evil
               Daemon
               of
               the
               Persians
               .
            
             The
             same
             
               Diogenes
               Laertius
            
             relates
             of
             the
             Magi
             ,
             the
             Philosophers
             of
             Persia
             ,
             that
             they
             made
             two
             distinct
             principles
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               good
               and
               bad
               Daemon
            
             ;
             for
             which
             he
             quotes
             
               Dinon
               ,
               Aristotle
               ,
               Hermippus
               ,
               Eudoxus
               ,
            
             and
             others
             .
             The
             same
             Plutarch
             makes
             to
             be
             the
             opinion
             of
             the
             ancient
             Greeks
             ,
             who
             attribute
             the
             good
             to
             
               Iupiter
               Olympius
            
             ,
             the
             bad
             to
             Hades
             ;
             the
             Chald●ans
             ,
             saith
             he
             ,
             
               make
               the
               Planets
               their
               Gods
            
             ,
             of
             which
             two
             they
             suppose
             the
             cause
             of
             good
             ;
             two
             more
             of
             only
             a
             malignant
             influence
             ,
             and
             other
             three
             to
             be
             indifferent
             to
             either
             .
             The
             same
             he
             affirms
             of
             the
             Egyptians
             ,
             that
             whatever
             was
             evil
             ,
             and
             irregular
             ,
             they
             ascribed
             to
             Typho
             ;
             what
             was
             good
             ,
             comely
             and
             usefull
             ,
             they
             attributed
             to
             Isis
             ,
             and
             Osiris
             ;
             to
             Isis
             as
             the
             
               passive
               ,
               Osiris
            
             as
             the
             active
             principle
             .
          
           
             Thus
             we
             see
             how
             large
             a
             spread
             this
             opinion
             of
             the
             Origine
             of
             evil
             had
             in
             the
             Gentile
             world
             ;
             neither
             did
             it
             expire
             with
             
             Heathenism
             ;
             but
             Manes
             retained
             so
             much
             of
             the
             Religion
             of
             his
             Country
             being
             a
             Persian
             ,
             that
             he
             made
             a
             strange
             medley
             of
             the
             Persian
             and
             Christian
             doctrine
             together
             .
             For
             that
             was
             his
             famous
             opinion
             of
             which
             St.
             Austin
             tells
             us
             ;
             
               Is●e
               duo
               principia
               inter
               se
               diversa
               at
               que
               adversa
               ,
               cade●que
               aeterna
               ,
               &
               eterna
               hoc
               est
               ,
               semper
               fuisse
               composuit
               ;
               du●sque
               naturas
               at
               que
               substantias
               ,
               boni
               scilicet
               &
               mali
               ,
               sequens
               alios
               antiquos
               haereticos
               ,
               opinatus
               est
               .
            
             St.
             Austin
             thinks
             that
             Manes
             had
             h●s
             opinion
             concerning
             two
             principles
             from
             the
             ancient
             
             Hereticks
             ,
             by
             whom
             I
             suppose
             he
             means
             the
             Marcicnists
             and
             Valentinians
             ;
             but
             it
             seems
             more
             probable
             that
             Manes
             had
             his
             doctrine
             immediately
             from
             h●s
             Countrymen
             ,
             though
             it
             be
             generally
             thought
             that
             Scythianus
             and
             Buddas
             were
             his
             masters
             i●
             it
             .
             But
             from
             whomsoever
             it
             came
             ,
             the
             opinion
             was
             me●rly
             Heathen
             ,
             and
             not
             more
             contrary
             to
             Scripture
             then
             it
             is
             to
             reason
             ;
             the
             former
             I
             medd●●
             not
             with
             ,
             that
             opinion
             being
             now
             extinct
             in
             the
             Christian
             world
             ;
             I
             only
             briefly
             consider
             the
             unreasonableness
             of
             it
             ,
             to
             shew
             what
             a
             far
             better
             
             account
             of
             the
             Origine
             of
             evil
             the
             Scriptures
             give
             us
             ,
             then
             was
             discovered
             by
             the
             
               Heathen
               Philosophers
            
             .
             For
             on
             both
             sides
             that
             opinion
             is
             repugnant
             to
             the
             notion
             of
             a
             Deity
             ,
             so
             that
             while
             they
             would
             make
             two
             such
             Gods
             ,
             they
             make
             none
             at
             all
             .
             For
             how
             can
             the
             principle
             of
             good
             be
             God
             ,
             if
             he
             hath
             not
             
               Infinite
               power
            
             ,
             as
             well
             as
             goodness
             ?
             and
             how
             can
             he
             have
             
               infinite
               power
            
             ,
             if
             he
             hath
             not
             the
             management
             of
             things
             in
             the
             world
             ?
             and
             how
             can
             he
             have
             the
             management
             of
             things
             ,
             if
             they
             be
             lyable
             to
             evil
             ,
             which
             the
             other
             God
             which
             is
             the
             principle
             of
             evil
             may
             lay
             upon
             it
             ;
             from
             which
             according
             to
             this
             supposition
             ,
             the
             principle
             of
             good
             cannot
             rescue
             it
             ?
             So
             that
             they
             who
             hold
             this
             opinion
             cannot
             ,
             as
             Sim●licius
             tells
             us
             ,
             give
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               half
               of
               that
               infinite
               power
            
             which
             belongs
             to
             him
             ;
             for
             neither
             can
             he
             keep
             the
             good
             creatures
             which
             he
             makes
             from
             the
             power
             of
             the
             
               evil
               Daemon
            
             ,
             and
             therefore
             ,
             if
             he
             loves
             them
             ,
             must
             be
             in
             continual
             fears
             of
             the
             power
             of
             the
             contrary
             principle
             ,
             neither
             can
             he
             free
             them
             from
             the
             evil
             which
             the
             other
             lays
             upon
             them
             ;
             for
             then
             Gods
             power
             would
             be
             far
             greater
             then
             the
             evil
             Daemons
             ,
             and
             so
             he
             could
             be
             no
             Anti-god
             .
             And
             on
             the
             other
             side
             the
             notion
             or
             Idea
             of
             an
             
               Infinitely
               evil
               Being
            
             ,
             is
             in
             its
             self
             an
             
               inconsistent
               Idea
            
             ;
             for
             it
             is
             an
             
               Infinite
               non-entity
            
             ,
             if
             we
             suppose
             his
             very
             Being
             to
             lie
             in
             
               Being
               evil
            
             ,
             which
             is
             only
             a
             privation
             of
             goodness
             ;
             and
             besides
             if
             he
             be
             
               Infinitely
               evil
            
             ,
             he
             must
             be
             
               infinitely
               contrary
            
             to
             the
             
               good
               Principle
            
             ,
             and
             how
             can
             he
             be
             
               infinitely
               contrary
            
             which
             enjoys
             several
             of
             the
             same
             perfections
             which
             the
             other
             hath
             ,
             which
             are
             infinity
             of
             essence
             and
             necessity
             of
             existence
             ?
             Now
             if
             this
             Principle
             of
             evil
             be
             absolutely
             contrary
             to
             the
             other
             ,
             it
             must
             be
             contrary
             in
             all
             his
             perfections
             ;
             for
             whatever
             is
             a
             perfection
             ,
             belongs
             to
             that
             which
             is
             good
             ;
             and
             now
             if
             it
             be
             contrary
             in
             every
             perfection
             ,
             
               Infinity
               of
               essence
            
             ,
             and
             
               necessity
               of
               existence
            
             ,
             being
             two
             ,
             it
             must
             be
             as
             contrary
             as
             is
             imaginable
             to
             them
             ,
             by
             which
             this
             evil
             Principle
             must
             be
             infinitely
             defective
             in
             Being
             and
             existence
             ,
             and
             so
             it
             will
             be
             an
             
               infinite
               non
               entity
            
             which
             yet
             exists
             ,
             which
             is
             the
             height
             of
             contradiction
             .
             Again
             ,
             if
             there
             be
             such
             a
             contrary
             principle
             ,
             which
             is
             the
             cause
             of
             all
             evil
             ,
             then
             all
             evil
             falls
             out
             unavoidably
             ,
             and
             by
             the
             power
             of
             this
             
               Infinitely
               evil
            
             principle
             ,
             
             by
             which
             means
             not
             only
             all
             Religion
             ,
             but
             all
             vertue
             and
             goodness
             will
             be
             taken
             out
             of
             the
             world
             ,
             if
             this
             evil
             principle
             be
             infinite
             ;
             and
             if
             not
             infinite
             ,
             no
             Anti-god
             :
             and
             not
             only
             so
             ,
             but
             all
             difference
             of
             good
             and
             evil
             will
             be
             taken
             away
             (
             and
             then
             what
             need
             making
             two
             such
             contrary
             principles
             to
             give
             an
             account
             of
             the
             Origine
             of
             evil
             ?
             )
             for
             when
             once
             evil
             becomes
             thus
             necessary
             ,
             it
             loseth
             its
             nature
             as
             a
             
               moral
               evil
            
             ;
             for
             a
             moral
             evil
             implyes
             in
             it
             a
             
               voluntary
               breach
            
             of
             some
             known
             Law
             ;
             but
             how
             can
             that
             breach
             be
             voluntary
             ,
             which
             was
             caused
             by
             an
             
               Infinite
               power
            
             in
             the
             most
             proper
             way
             of
             efficiency
             ?
             and
             thus
             if
             all
             freedom
             of
             will
             be
             destroyed
             (
             as
             it
             is
             necessarily
             by
             this
             supposition
             )
             then
             no
             Government
             of
             the
             world
             by
             Laws
             can
             be
             supposed
             ,
             and
             consequently
             no
             reward
             or
             punishment
             ,
             which
             suppose
             liberty
             of
             action
             ,
             and
             by
             this
             means
             all
             
               Religion
               ,
               Laws
            
             ,
             and
             Providence
             are
             banished
             out
             of
             the
             world
             ,
             and
             so
             this
             evil
             Daemon
             will
             get
             all
             into
             his
             own
             hands
             ,
             and
             instead
             of
             two
             contrary
             principles
             ,
             there
             will
             be
             but
             one
             
               infinitely
               evil
               Demon.
            
             Which
             that
             there
             is
             not
             ,
             appears
             by
             this
             ,
             that
             notwithstanding
             all
             the
             evil
             in
             the
             world
             there
             is
             so
             much
             good
             left
             in
             it
             ,
             of
             which
             there
             would
             be
             none
             ,
             if
             th●s
             evil
             Daemon
             had
             
               Infinite
               power
            
             .
             By
             this
             we
             see
             there
             cannot
             be
             a
             principle
             infinitely
             evil
             ;
             for
             while
             they
             go
             about
             to
             make
             two
             such
             
               contrary
               principles
            
             infinite
             ,
             they
             make
             neither
             of
             them
             so
             ,
             and
             so
             while
             they
             make
             two
             Gods
             ,
             they
             take
             away
             any
             at
             all
             .
             So
             that
             this
             opinion
             of
             the
             Origine
             of
             evil
             ,
             is
             manifestly
             
               absurd
               ,
               irrational
            
             ,
             and
             contradictions
             .
          
           
             But
             all
             the
             
               Heathen
               Philosophers
            
             were
             not
             so
             gross
             as
             to
             
             imagine
             two
             such
             Anti-Gods
             with
             infinitely
             active
             power
             ;
             but
             yet
             those
             who
             would
             not
             in
             terms
             assert
             it
             ,
             might
             be
             driven
             to
             it
             by
             the
             consequence
             of
             their
             opinion
             concerning
             the
             Origine
             of
             evil
             ,
             which
             did
             suppose
             a
             necessity
             of
             it
             in
             nature
             ,
             as
             flowing
             from
             that
             
               passive
               principle
            
             out
             of
             which
             the
             world
             was
             produced
             .
             Hence
             it
             was
             that
             Heraclitus
             as
             Plutarch
             tells
             us
             ,
             attributed
             the
             Origine
             of
             all
             things
             to
             discord
             
             and
             antipathy
             ,
             and
             was
             wont
             to
             say
             ,
             that
             when
             Homer
             wished
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
             
               that
               all
               contention
               were
               banished
               out
               of
               the
               world
               ,
            
             that
             he
             did
             secretly
             curse
             the
             Origine
             of
             things
             and
             wished
             the
             ruine
             of
             the
             world
             .
             So
             Empedocles
             called
             the
             active
             principle
             wh●ch
             did
             good
             Harmony
             and
             Friendship
             ,
             but
             the
             other
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             by
             which
             he
             makes
             it
             to
             be
             a
             
               quarrelsome
               ,
               pernicious
            
             ,
             and
             
               bloody
               principle
            
             .
             The
             same
             Plutarch
             tells
             us
             of
             those
             two
             renowned
             
               Philosophers
               ,
               Pythagoras
            
             and
             Plato
             .
             Thence
             he
             tells
             us
             the
             Pythagoreans
             called
             the
             principle
             of
             good
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Unity
               ,
               finite
               ,
               quiescent
               ,
               straight
               ,
               uneven
               number
               ,
               square
               ,
               right
               and
               splendid
            
             ;
             the
             principle
             of
             evil
             ,
             they
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               Binary
               ,
               Infinite
               ,
               moving
               ,
               crooked
               ,
               even
               ,
               long
               of
               one
               side
               ,
               unequal
               ,
               left
               ,
               obscure
               .
            
             The
             opinion
             of
             Plato
             he
             tells
             us
             is
             very
             obscure
             ,
             it
             being
             his
             purpose
             to
             conceal
             it
             ;
             but
             he
             saith
             in
             his
             old
             age
             in
             his
             book
             
               de
               Legibus
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               without
               any
               if's
               or
               and
               's
            
             ,
             he
             asserts
             the
             world
             to
             be
             moved
             by
             more
             then
             one
             principle
             ,
             by
             two
             at
             the
             least
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               one
               of
               a
               good
               and
               benigne
               nature
               ,
               the
               other
               contrary
               to
               it
               both
               in
               its
               nature
               and
               operations
               .
               Numenius
            
             
             in
             Chalcidius
             thus
             delivers
             the
             opinions
             of
             Pythagoras
             and
             
               Plato
               de
               originibus
            
             as
             he
             speaks
             ;
             
               Igitur
               Pythagoras
               quoque
               ,
               inquit
               Numenius
               ,
               fluidam
               &
               sine
               qualitate
               sylvam
               esse
               censet
               ;
               nec
               tamen
               ut
               Stoici
               naturae
               mediae
               ,
               interque
               malorum
               bonorumque
               viciniam
               ,
               sed
               plane
               noxiam
               ;
               Deum
               quippe
               esse
               (
               ut
               etiam
               Platoni
               videtur
               )
               initium
               &
               causam
               bonorum
               ,
               sylvam
               malorum
               :
               so
               that
               according
               to
               Numenius
               ,
            
             both
             Plato
             and
             Pythagoras
             attributed
             the
             origine
             of
             evil
             to
             the
             malignity
             of
             matter
             ,
             and
             so
             they
             make
             evils
             to
             be
             necessarily
             consequent
             upon
             the
             Being
             of
             things
             .
             For
             thus
             he
             delivers
             expresly
             the
             opinion
             of
             
               Pythagoras
               ;
               qui
               ait
               ,
               existente
               providentia
               ,
               mala
               quoque
               necessario
               substitisse
               ;
               propterea
               quod
               sylva
               sit
               ,
               &
               eadem
               sit
               malitia
               praedita
               :
               Platonemque
               idem
               Numenius
               laudat
               ,
               quod
               duas
               mundi
               ●●mas
               autumet
               .
               Unam
               beneficentissimam
               ;
               malignam
               alteram
               ,
            
             sc.
             
               Sylvam
               .
               Igitur
               juxta
               Platonem
            
             
             
               mundo
               bona
               sua
               Dei
               ,
               tanquam
               Patris
               liberalitate
               collata
               sunt
               ;
               mala
               vero
               ,
               matris
               sylvae
               vitio
               cohaeserunt
               .
            
             But
             Plutarch
             
             will
             by
             no
             means
             admit
             ,
             that
             Plato
             attributes
             the
             Origine
             of
             evil
             meerly
             to
             matter
             ;
             but
             he
             makes
             the
             principle
             of
             evil
             to
             be
             something
             distinct
             from
             matter
             ,
             which
             he
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               confused
               ,
               infinite
               ,
               self-moving
               ,
               stirring
               principle
            
             ;
             which
             (
             saith
             he
             )
             he
             else
             where
             calls
             Necessity
             ,
             and
             in
             his
             
               de
               Legibus
            
             plainly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               disorderly
               and
               malignant
               Soul
            
             ,
             which
             cannot
             be
             understood
             of
             meer
             matter
             ,
             when
             he
             makes
             his
             Hyle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Without
               form
               or
               figure
               ,
               and
               destitute
               of
               all
               qualities
               and
               power
               of
               operation
               :
               and
               it
               is
               impossible
            
             (
             saith
             he
             )
             
               that
               that
               which
               is
               of
               its
               self
               such
               an
               inert
               principle
               as
               matter
               is
               ,
               should
               by
               Plato
               be
               supposed
               to
               be
               the
               cause
               and
               principle
               of
               evil
               ,
            
             which
             he
             elsewhere
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Necessity
               which
               often
               resisted
               God
               and
               cast
               off
               his
               reins
               .
            
             So
             that
             according
             to
             
               Plutarch
               Plato
            
             acquits
             both
             God
             and
             Hyle
             from
             being
             the
             Origine
             of
             evil
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             therefore
             attributes
             it
             to
             that
             
               malignant
               spirit
            
             which
             moves
             the
             matter
             ,
             and
             is
             the
             cause
             of
             all
             the
             
               disorderly
               motions
            
             in
             the
             world
             .
             But
             what
             this
             spirit
             should
             be
             ,
             neither
             he
             nor
             any
             one
             else
             could
             ever
             understand
             ;
             what
             darkness
             and
             ignorance
             then
             was
             there
             among
             the
             wisest
             of
             Philosophers
             concerning
             the
             Origine
             of
             evil
             ,
             when
             they
             were
             so
             consused
             and
             obscure
             in
             the
             account
             which
             they
             gave
             of
             it
             ,
             that
             their
             greatest
             admirers
             could
             not
             understand
             them
             !
          
           
             But
             though
             Plato
             seemed
             so
             ambiguous
             in
             his
             judgment
             of
             the
             Origine
             of
             evil
             ,
             whether
             he
             should
             attribute
             it
             to
             the
             
             Hyle
             ,
             or
             some
             
               malignant
               spirit
            
             in
             it
             ,
             the
             Stoicks
             were
             more
             dogmatical
             ,
             and
             plainly
             imputed
             the
             cause
             of
             evil
             to
             the
             perversity
             of
             matter
             .
             So
             Chalcidius
             tells
             us
             ,
             that
             the
             Stoicks
             made
             matter
             not
             to
             be
             evil
             in
             its
             self
             as
             Pythagoras
             ,
             but
             that
             it
             was
             indifferent
             to
             either
             ;
             
               perrogati
               igitur
               unde
               mala
            
             ?
             
             
               perversitatem
               seminarium
               malorum
               causati
               sunt
            
             :
             they
             made
             the
             perversity
             of
             matter
             the
             Origine
             of
             evil
             ;
             but
             as
             he
             well
             observes
             ,
             
               nec
               expediunt
               adhu●
               unde●●psa
               perversitas
               cum
               juxta
               ipsos
               duo
               sint
               initia
               rerum
               ,
               D●●●●
               &
               sylva
               .
               Deus
               summum
               &
            
             
             
               praecellens
               bonum
               ;
               sylva
               ,
               ut
               censent
               ,
               nec
               bonum
               nec
               malum
               .
            
             They
             give
             no
             rational
             account
             whence
             this
             perversity
             of
             matter
             should
             arise
             ,
             when
             according
             to
             the
             Stoicks
             ,
             there
             are
             but
             two
             principles
             of
             things
             ,
             God
             and
             matter
             ,
             whereof
             the
             one
             is
             perfectly
             good
             ,
             the
             other
             neither
             good
             nor
             evil
             .
             But
             this
             perversity
             they
             tell
             us
             is
             something
             necessarily
             consequent
             upon
             the
             Generation
             of
             things
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               these
               are
               affections
               ,
               (
               viz.
            
             the
             disorders
             in
             the
             world
             )
             which
             
               follow
               the
               Generation
               of
               things
               ,
               as
               rust
               comes
               upon
               brass
               ,
               and
               filth
               upon
               the
               body
               ,
            
             as
             the
             counterfeit
             Trismegistus
             speaks
             ;
             so
             
               Maximus
               Tyrius
            
             saith
             that
             evils
             in
             the
             world
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               any
               works
               of
               art
               ,
               but
               the
               affections
               of
            
             
             
               matter
               .
               Non
               potest
               artifex
               mutare
               materiam
               ,
            
             saith
             Seneca
             ,
             when
             he
             is
             giving
             an
             account
             
               why
               God
               suffers
               evils
               in
               the
               world
               :
            
             and
             elsewhere
             gives
             th●s
             account
             why
             evils
             came
             into
             he
             world
             ,
             
               non
               quia
               cessat
               ars
               ,
               sed
               quia
               id
               in
               quo
               exercetur
            
             
             
               inobsequens
               arti
               est
            
             .
             So
             that
             the
             Origine
             of
             evil
             by
             this
             account
             of
             it
             lyes
             wholly
             upon
             the
             perversity
             of
             matter
             ,
             which
             it
             seems
             was
             uncapable
             of
             being
             put
             into
             better
             order
             by
             that
             God
             who
             produced
             the
             world
             out
             of
             that
             matter
             which
             the
             Stoicks
             supposed
             to
             be
             eternal
             .
             And
             the
             truth
             is
             ,
             the
             avoiding
             the
             attributing
             the
             cause
             of
             evil
             to
             God
             ,
             seems
             to
             have
             been
             the
             great
             reason
             ,
             why
             they
             rather
             chose
             to
             make
             it
             matter
             necessary
             and
             coexistent
             with
             God
             ,
             and
             this
             was
             the
             only
             plausible
             pretence
             which
             Hermogenes
             had
             for
             following
             the
             Platonists
             and
             Stoicks
             in
             this
             opinion
             ,
             that
             he
             might
             set
             God
             far
             enough
             off
             from
             being
             the
             author
             of
             sin
             ;
             but
             I
             cannot
             s●e
             what
             advantage
             comes
             at
             all
             by
             this
             Hypothesis
             ,
             but
             it
             is
             chargeable
             with
             as
             many
             difficulties
             as
             any
             other
             .
             For
             ,
             1.
             
             
               It
               either
               destroyes
               Gods
               omnipotency
               ,
               or
               else
               makes
               him
               the
            
             
             
               approver
               of
               evil
            
             ,
             so
             that
             if
             he
             be
             not
             auctor
             ,
             he
             must
             be
             
               assentator
               mali
            
             ,
             as
             Tertullian
             speaks
             against
             Hermogenes
             ,
             because
             he
             suffered
             evil
             to
             be
             in
             matter
             ;
             for
             ,
             as
             he
             argues
             ,
             aut
             
             
               enim
               potuit
               emendare
               sed
               noluit
               .
               aut
               voluit
               quidem
               ,
               verum
               non
               potuit
               infirmus
               Deus
               ;
               si
               potuit
               &
               noluit
               ,
               malus
               &
               ipse
               quia
               mal●
               savit
               ;
               &
               fic
               jam
               habetur
               ejus
               licet
               non
               instituerit
               ,
               quia
               tamen
               si
               noluisset
               illud
               ess●
               ,
               non
               esset
               ;
               ipse
               jam
               fecit
               esse
               ,
               quod
               noluit
               non
               esse
               ,
               quo
               quid
               ●st
               ●urpius
               ?
               si
               voluit
               esse
               quod
               ipse
            
             
             
               noluit
               fecisse
               ,
               adversum
               semetipsum
               egit
               ,
               cum
               &
               voluit
               esse
               quod
               noluit
               fecisse
               ,
               &
               noluit
               fecisse
               quod
               voluit
               esse
               .
            
             So
             that
             little
             advantage
             is
             gained
             for
             the
             clearing
             the
             true
             origine
             of
             evil
             by
             this
             opinion
             ;
             for
             either
             
               God
               could
            
             have
             taken
             away
             evil
             out
             of
             matter
             but
             would
             not
             ,
             or
             else
             would
             but
             could
             not
             ;
             this
             latter
             destroyes
             
               Gods
               omnipotency
            
             ,
             the
             former
             his
             good-ness
             ;
             for
             by
             that
             means
             evil
             is
             in
             the
             world
             by
             his
             consent
             and
             approbation
             ;
             for
             if
             God
             would
             not
             remove
             it
             when
             he
             might
             ,
             the
             Being
             of
             it
             will
             come
             from
             him
             ;
             when
             if
             he
             would
             have
             hindred
             it
             ,
             it
             would
             not
             have
             been
             ,
             and
             so
             God
             by
             not
             rooting
             out
             of
             evil
             ,
             will
             be
             found
             an
             assertor
             of
             it
             ;
             
               male
               si
               per
               voluntatem
               ;
               turpiter
               si
               per
               necessitatem
               ,
               aut
               famulus
               erit
               mali
               Deus
               ,
               aut
               amicus
            
             ;
             if
             
               Gods
               will
            
             were
             the
             cause
             why
             sin
             was
             ,
             it
             reflects
             on
             his
             goodness
             ;
             if
             
               Gods
               power
            
             could
             not
             hinder
             it
             ,
             it
             destroyes
             his
             omnipotency
             .
             So
             that
             by
             this
             opinion
             God
             must
             either
             be
             a
             slave
             or
             a
             friend
             to
             evil
             .
             2.
             
             
               This
               principle
            
             
             
               overturns
               the
               foundations
               of
               Religion
               ,
               and
               all
               transactions
               between
               God
               and
               mens
               souls
               in
               order
               to
               their
               welfare
               ,
            
             because
             it
             makes
             evil
             to
             be
             necessarily
             existent
             in
             the
             world
             ;
             which
             appears
             from
             hence
             in
             that
             evil
             doth
             result
             from
             the
             Being
             of
             matter
             ,
             and
             so
             it
             must
             necessarily
             be
             ,
             as
             matter
             is
             supposed
             to
             be
             ;
             for
             whatever
             results
             from
             the
             Being
             of
             a
             thing
             ,
             must
             be
             coexistent
             with
             it
             ;
             and
             so
             what
             flows
             from
             what
             doth
             necessarily
             exist
             ,
             must
             have
             the
             same
             mode
             of
             existence
             which
             the
             Being
             its
             self
             hath
             ;
             as
             is
             evident
             in
             all
             the
             attributes
             of
             God
             ,
             which
             have
             the
             same
             immutability
             with
             his
             nature
             :
             now
             then
             if
             evil
             did
             exist
             from
             eternity
             together
             with
             matter
             ,
             it
             must
             necessarily
             exist
             as
             matter
             doth
             ,
             and
             so
             evil
             will
             be
             invincible
             and
             unavoidable
             in
             the
             world
             ;
             which
             if
             once
             granted
             ,
             renders
             
               Religion
               useless
            
             ,
             makes
             
               Gods
               commands
               unrighteous
            
             ,
             and
             destroyes
             the
             foundation
             of
             
               Gods
               proceedings
            
             in
             the
             day
             of
             judgment
             .
             3.
             
             
               This
               opinion
               makes
               God
               not
               to
               be
               the
               author
               of
               good
               ,
            
             while
             it
             denyes
             him
             to
             be
             the
             Author
             of
             evil
             .
             
             For
             either
             there
             was
             nothing
             else
             but
             evil
             in
             this
             
               eternal
               matter
            
             ,
             or
             there
             was
             a
             mixture
             of
             good
             and
             evil
             ;
             if
             nothing
             else
             but
             evil
             which
             did
             necessarily
             exist
             ,
             it
             were
             as
             impossible
             for
             God
             to
             produce
             good
             out
             of
             it
             ,
             as
             to
             annihilate
             the
             necessarily
             existent
             matter
             .
             If
             th●re
             were
             a
             mixture
             of
             good
             and
             evil
             ,
             they
             were
             both
             there
             either
             necessarily
             or
             contingently
             ;
             
             how
             could
             either
             of
             them
             be
             contingently
             in
             that
             which
             is
             supposed
             to
             be
             
               necessarily
               existent
            
             ,
             and
             
               no
               free
               agent
            
             ?
             If
             they
             be
             both
             there
             necessarily
             ,
             1.
             
             It
             is
             hard
             conce●ving
             how
             two
             such
             contrary
             things
             as
             good
             and
             evil
             ,
             should
             both
             necessarily
             be
             in
             the
             same
             uniform
             matter
             .
             2.
             
             Then
             God
             is
             no
             more
             the
             Author
             of
             good
             then
             of
             evil
             in
             the
             world
             ;
             for
             he
             is
             said
             not
             to
             be
             the
             Auth●r
             of
             evil
             because
             it
             comes
             from
             matter
             ;
             and
             so
             it
             appears
             good
             doth
             too
             ,
             and
             so
             God
             according
             to
             this
             opinion
             ,
             is
             no
             more
             the
             Author
             of
             good
             then
             he
             is
             of
             evil
             .
             But
             if
             it
             be
             said
             ,
             
               that
               good
               is
               not
               in
               matter
               ,
               but
               God
               produced
               that
               out
               of
               nothing
               :
            
             Then
             I
             reply
             ,
             1.
             
             If
             God
             did
             produce
             good
             out
             of
             nothi●g
             ,
             why
             did
             he
             not
             produce
             matter
             out
             of
             nothing
             too
             ;
             i●
             he
             were
             so
             powerful
             as
             to
             do
             the
             one
             ,
             there
             could
             be
             no
             de
             ect
             of
             power
             as
             to
             the
             other
             .
             What
             insufficiency
             is
             there
             in
             Gods
             nature
             for
             producing
             all
             things
             out
             of
             nothing
             ,
             if
             he
             can
             produce
             any
             thing
             out
             of
             nothing
             ?
             2.
             
             If
             God
             did
             produce
             good
             out
             of
             evil
             ,
             why
             could
             he
             not
             have
             removed
             all
             evil
             out
             of
             matter
             ?
             for
             good
             could
             not
             be
             produced
             ,
             but
             by
             the
             removing
             of
             some
             evil
             which
             was
             before
             that
             good
             ,
             and
             so
             God
             might
             have
             removed
             all
             evil
             out
             of
             matter
             .
             And
             so
             by
             not
             doing
             it
             when
             he
             might
             ,
             this
             opinion
             gives
             not
             the
             least
             satisfaction
             in
             point
             of
             reason
             for
             acquitting
             God
             from
             being
             the
             Author
             of
             sin
             ,
             nor
             for
             clearing
             the
             true
             Origine
             of
             evil
             .
          
           
             Thus
             we
             have
             now
             compared
             the
             account
             given
             of
             it
             in
             Scripture
             ,
             with
             that
             given
             by
             the
             
               Heathen
               Philosophers
            
             ,
             and
             
             find
             it
             in
             every
             thing
             more
             
               clear
               ,
               rational
            
             and
             satisfactory
             then
             theirs
             is
             .
             Which
             doubtless
             is
             the
             reason
             ,
             why
             the
             more
             modern
             Philosophers
             such
             as
             
               Hierocles
               ,
               Porphyrie
               ,
               Simplicius
            
             and
             others
             ,
             though
             otherwise
             great
             opposers
             of
             Christianity
             ,
             did
             yet
             in
             this
             side
             with
             the
             Scriptures
             and
             attribute
             the
             original
             of
             evil
             ,
             not
             to
             matter
             but
             to
             the
             Will
             of
             man.
             And
             whoever
             is
             seriously
             conversant
             with
             the
             writings
             of
             those
             Philosophers
             ,
             who
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             
               sacred
               succ●ssion
            
             ,
             out
             of
             the
             School
             of
             Ammonius
             at
             Alexandria
             ,
             such
             as
             
               Plotinus
               ,
               Porphyrius
               ,
               Iamblichus
            
             and
             Hierocles
             ,
             will
             find
             them
             wri●●
             in
             a
             higher
             strain
             concerning
             many
             weighty
             and
             importan●
             〈◊〉
             ,
             as
             of
             the
             degeneracy
             of
             mens
             souls
             from
             God
             ,
             and
             t●e
             way
             of
             the
             souls
             returning
             to
             
             him
             ,
             then
             the
             most
             sublime
             of
             the
             ancient
             Philosophers
             had
             done
             .
             Which
             speculations
             of
             theirs
             
               no
               doubt
            
             arose
             not
             so
             much
             from
             the
             School
             of
             Plato
             ,
             and
             Pythagoras
             ,
             as
             of
             that
             great
             restorer
             o●
             
               Philosophy
               Ammonius
            
             of
             Alexandria
             ;
             whose
             
               S●bolars
               Her●nnius
               ▪
               Origen
            
             and
             Plotinus
             were
             .
             Who
             living
             and
             dying
             a
             ●hristian
             ,
             as
             Eusebius
             and
             Hierom
             assure
             us
             ,
             whateve●
             Porphyrius
             suggests
             to
             the
             contrary
             ,
             did
             
             communicate
             to
             his
             S●holars
             the
             sublimer
             mysteries
             of
             
               Divine
               rev●l●tion
            
             ,
             toge●her
             w●●h
             the
             speculations
             of
             the
             ancien●
             Philo●ophers
             :
             which
             Holstenius
             conceives
             he
             did
             with
             an
             adjuration
             o●
             secrecy
             ,
             which
             he
             tells
             us
             Porphyrius
             himself
             acknowledgeth
             ,
             that
             those
             three
             Scholars
             of
             
               Ammonius
               ,
               Herennius
               ,
               Origen
            
             and
             Pl●tinus
             were
             under
             an
             obligation
             to
             each
             other
             not
             to
             reveal
             and
             discover
             ,
             though
             it
             were
             after
             violated
             by
             them
             .
             It
             is
             an
             easie
             matter
             to
             conceive
             what
             an
             
               excellent
               improvement
            
             might
             be
             made
             of
             the
             ancient
             
               Platonick
               Philosophy
            
             by
             the
             advantage
             of
             the
             Scriptures
             ,
             by
             one
             who
             was
             so
             well
             versed
             in
             both
             of
             them
             as
             Ammonius
             is
             supposed
             to
             have
             been
             ;
             and
             how
             agreeable
             and
             becoming
             would
             that
             Philosophy
             seem
             which
             had
             only
             its
             rise
             from
             Plato
             ,
             but
             its
             height
             and
             improvement
             from
             those
             rich
             and
             truly
             divine
             Truths
             which
             were
             inlaid
             with
             them
             ?
             The
             want
             of
             observing
             this
             ,
             viz.
             whence
             it
             was
             that
             those
             excellent
             discourses
             in
             the
             later
             Platonists
             had
             their
             true
             original
             ,
             hath
             given
             occasion
             to
             several
             mistakes
             among
             learned
             men
             :
             as
             first
             the
             over
             valuing
             of
             the
             
               Platonick
               Philosophy
            
             ,
             as
             though
             in
             many
             of
             the
             discourses
             and
             notions
             of
             it
             ,
             it
             seemed
             to
             some
             (
             who
             were
             more
             in
             Love
             with
             Philosophy
             then
             the
             Scriptures
             )
             to
             outgo
             what
             is
             discovered
             therein
             concerning
             the
             same
             
               things
               .
               A
               most
               groundless
               and
               unworthy
               censure
               !
            
             when
             it
             is
             more
             then
             probable
             (
             and
             might
             be
             largely
             manifested
             ,
             were
             it
             here
             a
             fit
             opportunity
             )
             that
             whatever
             is
             truly
             generous
             and
             noble
             in
             the
             
               sublimist
               discourses
            
             of
             the
             Platonists
             ,
             had
             not
             only
             its
             primitive
             rise
             ,
             but
             its
             accession
             and
             improvement
             from
             the
             Scriptures
             ,
             wherein
             it
             is
             still
             contained
             in
             its
             native
             lustre
             and
             beauty
             ,
             without
             those
             paintings
             and
             impure
             mixtures
             which
             the
             su●●●mest
             truths
             are
             corrupted
             with
             in
             the
             
               Platonick
               writi●●
            
             .
             The
             reason
             of
             which
             is
             ,
             though
             these
             Philosophers
             grew
             ●●ddenly
             rich
             through
             the
             
             spoyles
             they
             had
             taken
             out
             of
             the
             Scriptures
             ,
             yet
             they
             were
             loth
             to
             be
             known
             from
             whence
             they
             had
             them
             ,
             and
             would
             seem
             to
             have
             had
             that
             out
             of
             their
             own
             gardens
             which
             was
             only
             transplanted
             from
             the
             
               Sacred
               writings
            
             .
             Therefore
             we
             find
             them
             not
             mentioning
             the
             Scriptures
             and
             the
             
               Christian
               doctrine
            
             without
             some
             contempt
             of
             its
             meanness
             and
             simplicity
             ;
             &
             what
             ever
             improvement
             they
             had
             gained
             by
             them
             ,
             they
             would
             have
             it
             less
             taken
             notice
             of
             by
             professing
             their
             opposition
             to
             the
             Christians
             ,
             as
             is
             notorious
             in
             those
             great
             
               Philosophers
               ,
               Porphyrius
               ,
               Iamblichus
               ,
               Hierocles
               ,
               Simplicius
            
             and
             o●hers
             .
             It
             being
             their
             design
             to
             take
             so
             much
             and
             no
             more
             out
             of
             the
             
               Christian
               doctrine
            
             as
             they
             could
             well
             suite
             with
             their
             
               Plat●nick
               notions
            
             ,
             by
             which
             means
             they
             so
             disguised
             the
             faces
             of
             the
             Truths
             they
             stole
             ,
             that
             it
             were
             hard
             for
             the
             right
             owners
             of
             them
             to
             know
             them
             again
             .
             Which
             was
             the
             
               grand
               artifice
            
             of
             their
             great
             Master
             Plato
             ,
             who
             doubtless
             by
             means
             of
             his
             abode
             and
             acquaintance
             in
             Aegypt
             about
             the
             time
             when
             the
             Iews
             began
             to
             flock
             thither
             ,
             had
             more
             certain
             knowledge
             of
             many
             truths
             of
             grand
             importance
             ,
             concerning
             the
             Deity
             ,
             the
             nature
             of
             the
             soul
             ,
             the
             Origine
             of
             the
             world
             ,
             then
             many
             other
             
               Greek
               Philosophers
            
             had
             ;
             but
             yet
             therein
             lay
             his
             great
             fault
             ,
             that
             he
             wrapt
             up
             and
             disguised
             his
             notions
             in
             such
             a
             fabulous
             and
             ambiguous
             manner
             ,
             that
             partly
             it
             might
             be
             less
             known
             from
             whence
             he
             had
             them
             ,
             and
             that
             they
             might
             find
             better
             entertainment
             among
             the
             Greeks
             ,
             then
             they
             were
             ever
             like
             to
             do
             in
             their
             plain
             and
             native
             dress
             .
             Which
             Plato
             himself
             seems
             somewhere
             to
             intimate
             ,
             when
             he
             saith
             ,
             that
             what
             the
             Greeks
             received
             from
             the
             Barbarians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               they
               put
               it
               into
            
             
             
               a
               better
               fashion
               ,
               i.
               e.
            
             they
             disguise
             it
             ,
             alter
             and
             change
             it
             as
             they
             please
             ,
             and
             put
             it
             into
             a
             
               Greek
               habit
            
             ,
             that
             it
             might
             never
             be
             suspected
             to
             have
             been
             a
             Forraigner
             .
             Thence
             Tertullian
             speaks
             with
             a
             great
             deal
             of
             truth
             and
             freedom
             of
             such
             Philosophers
             who
             did
             
               ingenii
               sitim
               de
               prophetarum
               fonte
               irrigare
            
             (
             as
             he
             expresseth
             it
             )
             that
             quenched
             their
             thirst
             after
             knowledge
             with
             the
             waters
             of
             Iordan
             (
             though
             they
             did
             not
             like
             
             Naaman
             ,
             cure
             the
             lepro●ic
             of
             the
             head
             by
             washing
             in
             them
             )
             for
             as
             Tertullian
             saith
             ,
             the●
             came
             only
             
               ex
               negotio
               curiositatis
            
             ,
             more
             to
             please
             the
             
               i
               tch
            
             o●
             their
             curiosity
             then
             to
             cure
             it
             .
          
           
           
             And
             wherein
             they
             seemed
             most
             to
             agree
             with
             the
             Scriptures
             ,
             their
             difference
             was
             beyond
             their
             agreement
             .
             Siquidem
             
             
               vera
               quaeque
               &
               consonantia
               Prophetis
               aut
               aliunde
               commendant
               ,
               aut
               aliorsum
               subornant
               ,
               cum
               maxima
               injuria
               veritatis
               quam
               efficiunt
               aut
               adjuvari
               falsis
               aut
               patrocinari
               .
               Whatever
               the
               Philosophers
               speak
               agreeable
               to
               the
               Scriptures
               ,
               either
               they
               do
               not
               own
               whence
               they
               had
               it
               ,
               or
               turn
               it
               quite
               another
               way
               ,
               whereby
               they
               have
               done
               the
               truth
               a
               great
               deal
               of
               injury
               by
               mixing
               it
               with
               their
               corruptions
               of
               it
               ,
               and
               making
               that
               little
               truth
               a
               plea
               for
               the
               rest
               of
               their
               errors
               .
            
             Neither
             was
             this
             only
             among
             the
             ancient
             Philosophers
             ,
             but
             the
             
               Primitive
               Christians
            
             began
             to
             discern
             the
             underhand
             workings
             of
             such
             ,
             who
             sought
             to
             blend
             Philosophy
             and
             Christianity
             together
             ;
             for
             Tertullian
             himself
             takes
             great
             notice
             of
             such
             ,
             who
             did
             ,
             
               Veritatis
               dogmata
               ad
               Philosophicas
               sententias
               adulterare
               ,
            
             suborn
             Christianity
             to
             maintain
             Philosophy
             ;
             which
             makes
             him
             cry
             out
             ,
             
               Viderint
               qui
               Stoicum
               &
               Platonicum
               ,
               &
               Dialecticum
               Christianismum
               protulerunt
            
             ;
             by
             which
             we
             see
             what
             tampering
             there
             was
             betimes
             rather
             to
             bring
             Christianity
             
             down
             to
             Philosophy
             ,
             rather
             then
             to
             make
             
               Philosophy
               truckle
            
             under
             the
             truth
             and
             simplicity
             of
             the
             Scriptures
             .
             Whether
             Ammonius
             himself
             ,
             and
             some
             others
             of
             the
             School
             of
             Alexandria
             ,
             might
             be
             guilty
             in
             this
             kind
             ,
             is
             not
             here
             a
             place
             to
             enquire
             ,
             though
             it
             be
             too
             evident
             in
             the
             writings
             of
             some
             ,
             that
             they
             rather
             seek
             to
             accommodate
             the
             Scriptures
             to
             the
             Sentiments
             of
             the
             School
             of
             Plato
             ,
             then
             to
             reform
             that
             by
             the
             Scriptures
             ;
             but
             I
             say
             ,
             however
             it
             were
             with
             those
             who
             were
             Christians
             ,
             yet
             those
             who
             were
             not
             ,
             but
             only
             Philosophers
             ,
             made
             their
             great
             advantage
             by
             it
             .
             For
             when
             they
             found
             what
             was
             reconcileable
             with
             the
             doctrine
             of
             Plato
             in
             the
             Scriptures
             ,
             done
             already
             to
             their
             hands
             ,
             by
             the
             endeavours
             chiefly
             of
             Ammonius
             and
             Origen
             ,
             they
             greedily
             embrace
             those
             improvements
             of
             their
             Philosophy
             ,
             which
             would
             tend
             so
             much
             to
             the
             credit
             of
             it
             ,
             and
             as
             contemptuously
             reject
             what
             they
             found
             irreconcileable
             with
             the
             dictates
             of
             their
             Philosophy
             .
             Now
             what
             an
             unreasonable
             thing
             is
             it
             ,
             when
             what
             ever
             was
             noble
             and
             excellent
             in
             the
             
               Heathen
               Philosophy
            
             was
             derivative
             from
             〈◊〉
             Scriptures
             ,
             as
             the
             sacred
             Fount●in
             of
             it
             ,
             that
             the
             meeting
             with
             such
             things
             should
             in
             
             the
             least
             redound
             to
             the
             prejudice
             of
             the
             Scriptures
             from
             whence
             it
             was
             originally
             derived
             ?
             when
             on
             the
             other
             side
             it
             should
             be
             a
             great
             confirmation
             to
             our
             faith
             as
             to
             the
             Scriptures
             ,
             that
             they
             who
             were
             professed
             Philosophers
             and
             admirers
             only
             of
             reason
             ,
             did
             so
             readily
             embrace
             some
             of
             those
             grand
             Truths
             which
             are
             contained
             in
             the
             word
             of
             God.
             
          
           
             For
             which
             we
             need
             no
             other
             instance
             ,
             then
             that
             before
             
             us
             ,
             concerning
             the
             Origine
             of
             evil
             ,
             the
             making
             out
             of
             which
             will
             tend
             to
             the
             clearing
             the
             
               last
               thing
            
             mentioned
             concerning
             it
             ,
             which
             was
             that
             
               the
               most
               material
               things
               in
               it
               are
               attested
               by
               the
               Heathens
               themselves
               .
            
             And
             this
             honey
             which
             is
             gained
             out
             of
             the
             Lions
             mouth
             ,
             must
             needs
             tast
             sweeter
             then
             any
             other
             doth
             .
             For
             it
             is
             a
             weak
             and
             groundless
             mistake
             on
             the
             other
             side
             ,
             which
             is
             the
             second
             (
             which
             ariseth
             from
             meeting
             things
             consonant
             to
             the
             Scriptures
             in
             the
             writings
             of
             Philosophers
             )
             presently
             to
             conclude
             from
             such
             things
             that
             they
             were
             Christians
             (
             as
             it
             is
             said
             some
             have
             lately
             done
             in
             the
             behalf
             of
             
               Hierocles
               .
            
             )
             For
             there
             being
             such
             clear
             accounts
             given
             in
             Scripture
             of
             the
             grand
             difficulties
             and
             perplexities
             which
             the
             minds
             of
             men
             were
             troubled
             with
             ,
             when
             these
             came
             to
             the
             knowledge
             of
             such
             who
             were
             of
             Philosophick
             and
             
               inquisitive
               heads
            
             ,
             we
             cannot
             but
             think
             they
             would
             meet
             with
             acceptation
             among
             them
             ,
             especially
             if
             they
             might
             be
             made
             consistent
             with
             their
             former
             speculations
             .
             Thus
             it
             was
             in
             our
             present
             case
             concerning
             the
             Origine
             of
             evil
             ,
             we
             have
             already
             beheld
             the
             lamentable
             perplexities
             the
             ancient
             Philosophers
             were
             in
             about
             it
             ,
             what
             Maeanders
             they
             were
             lost
             in
             for
             want
             of
             a
             clue
             to
             guide
             them
             through
             them
             ;
             now
             it
             pleased
             God
             after
             the
             coming
             of
             Christ
             in
             the
             fl●sh●o
             ●o
             declare
             to
             the
             world
             the
             only
             way
             for
             the
             recovery
             〈◊〉
             souls
             and
             their
             
               eternal
               salvation
            
             ,
             the
             news
             of
             which
             being
             spread
             so
             far
             that
             it
             soon
             got
             among
             the
             Philosophers
             ,
             could
             not
             but
             make
             them
             more
             inquisitive
             concerning
             the
             state
             and
             condition
             of
             their
             souls
             ,
             and
             when
             they
             had
             searched
             what
             the
             Philosophers
             had
             formerly
             discovered
             of
             it
             ,
             their
             curiosity
             would
             presently
             prompt
             them
             to
             see
             what
             account
             of
             things
             concerning
             the
             souls
             of
             〈◊〉
             delivered
             by
             the
             preachers
             of
             this
             
               New
               Doctrine
            
             .
             B●
             〈◊〉
             they
             could
             not
             but
             presently
             
             understand
             that
             they
             declared
             all
             mens
             souls
             to
             be
             in
             a
             most
             degenerate
             and
             low
             condition
             ,
             by
             being
             so
             continually
             under
             the
             power
             of
             the
             most
             unreasonable
             and
             unruly
             passions
             ,
             that
             they
             were
             estranged
             from
             God
             ,
             and
             prone
             to
             fix
             on
             things
             very
             unsuitable
             to
             their
             nature
             ,
             as
             to
             all
             which
             ,
             their
             own
             inward
             sense
             and
             experience
             could
             but
             tell
             them
             that
             these
             things
             were
             notoriously
             true
             ;
             and
             therefore
             ,
             they
             enquire
             further
             how
             these
             things
             came
             to
             be
             so
             ;
             which
             they
             receive
             a
             full
             account
             of
             in
             Scripture
             ,
             that
             mans
             soul
             was
             at
             first
             created
             pure
             and
             holy
             and
             in
             perfect
             friendship
             with
             God
             ,
             that
             God
             dealt
             bountifully
             and
             favourably
             with
             man
             ;
             only
             expected
             obedience
             to
             his
             Laws
             ;
             that
             man
             being
             a
             
               free
               agent
            
             did
             abuse
             his
             liberty
             ,
             and
             disobeyed
             his
             Maker
             ;
             and
             thence
             came
             the
             true
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             feathers
             of
             the
             soul
             whereby
             it
             soared
             up
             to
             heaven
             ,
             moulted
             away
             ,
             and
             the
             soul
             sunk
             below
             its
             self
             into
             a
             degenerate
             and
             
               apostate
               condition
            
             ,
             out
             of
             which
             it
             is
             impossible
             to
             be
             recovered
             without
             some
             
               extraordinary
               expression
            
             of
             
               Divine
               Favour
            
             .
             Now
             what
             is
             there
             in
             all
             this
             account
             ,
             but
             what
             is
             hugely
             suitable
             to
             principles
             of
             reason
             ,
             and
             to
             the
             general
             experience
             of
             the
             world
             ,
             as
             to
             those
             things
             which
             were
             capable
             of
             being
             tryed
             by
             it
             ?
             And
             those
             Philosophers
             who
             were
             any
             thing
             ingenu●us
             and
             lovers
             of
             truth
             ,
             could
             not
             but
             confess
             the
             truth
             of
             those
             things
             which
             we
             are
             now
             speaking
             of
             ,
             
               viz.
               That
               mens
               souls
               are
               in
               a
               very
               degenerate
               condition
               ;
               That
               the
               most
               rational
               account
               of
               it
               is
               ,
               that
               man
               by
               the
               act
               of
               his
               own
               will
               brought
               himself
               into
               it
               ;
               and
               that
               in
               order
               to
               the
               happiness
               of
               mens
               souls
               ,
               there
               was
               a
               necessity
               of
               recovery
               out
               of
               this
               condition
               .
            
          
           
             
               As
               to
               the
               degeneracy
               of
               the
               souls
               of
               men
            
             ;
             This
             was
             the
             common
             complaint
             of
             those
             Philosophers
             ,
             who
             minded
             the
             
             government
             of
             themselves
             ,
             and
             the
             practice
             of
             vertue
             ,
             especially
             of
             the
             Platon●sts
             and
             
               Stoicks
               .
               Seneca
            
             in
             all
             his
             moral
             Discourses
             ,
             especially
             in
             his
             Epistles
             ,
             may
             speak
             sufficiently
             in
             behalf
             of
             the
             Stoicks
             ,
             how
             much
             they
             lamented
             the
             degeneracy
             of
             the
             world
             .
             And
             the
             Platonists
             all
             complain
             of
             the
             slavery
             of
             the
             soul
             in
             the
             body
             ,
             and
             that
             it
             is
             here
             by
             way
             o●
             punishment
             for
             something
             which
             was
             done
             before
             ;
             which
             makes
             me
             somewhat
             incurable
             to
             think
             ,
             that
             Plato
             knew
             more
             of
             the
             lapse
             of
             〈◊〉
             ,
             then
             he
             would
             openly
             
             discover
             ;
             and
             for
             that
             end
             disguised
             it
             after
             his
             usual
             manner
             in
             that
             hypothesis
             of
             prae-existence
             ,
             which
             taking
             it
             Cabbalistically
             (
             for
             I
             rather
             think
             the
             opinion
             of
             
               prae
               existence
            
             is
             so
             to
             be
             taken
             then
             the
             history
             of
             the
             Fall
             of
             man
             )
             may
             import
             only
             this
             .
             
               That
               mens
               souls
               might
               be
               justly
               supposed
               to
               be
               created
               happy
               ,
               but
               by
               reason
               of
               the
               Apostacy
               of
               mans
               soul
               from
               God
               ,
               all
               souls
               now
               come
               into
               their
               bodies
               as
               into
               a
               kind
               of
               prison
               ,
               they
               being
               enslaved
               to
               the
               brutish
               part
               within
               them
               ,
               there
               having
               been
               such
               a
               true
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               soul
               being
               now
               deprived
               of
               her
               chiefest
               perfections
               in
               this
               her
               low
               and
               degenerate
               condition
               .
            
             And
             it
             seems
             far
             more
             rational
             to
             me
             to
             interpret
             those
             persons
             opinions
             to
             a
             Cabbalistical
             ,
             or
             an
             Allegorical
             sense
             ,
             who
             are
             known
             to
             have
             designedly
             writ
             in
             a
             way
             obscure
             and
             ambiguous
             ,
             then
             to
             force
             those
             mens
             expressions
             to
             Cabbala's
             ,
             who
             profess
             to
             write
             a
             
               plain
               History
            
             ,
             and
             that
             with
             the
             greatest
             simplicity
             and
             perspicuity
             ;
             But
             it
             cannot
             but
             seem
             very
             strange
             that
             an
             hypothesis
             capable
             of
             being
             reconciled
             to
             the
             plain
             literal
             sense
             of
             the
             Scriptures
             (
             delivered
             by
             a
             person
             who
             useth
             great
             artifice
             and
             cunning
             to
             disguise
             his
             opinions
             ,
             and
             sueh
             a
             person
             withall
             ,
             who
             (
             by
             such
             persons
             themselves
             who
             make
             use
             of
             this
             opinion
             to
             that
             end
             )
             is
             supposed
             to
             have
             been
             very
             conversant
             with
             the
             writings
             of
             Moses
             )
             should
             be
             taken
             in
             its
             literal
             sense
             ,
             as
             it
             really
             imports
             prae-existence
             of
             each
             particular
             soul
             in
             the
             
               g●ossest
               manner
            
             ;
             and
             this
             should
             be
             made
             to
             be
             a
             part
             of
             the
             
               Philosophick
               Cabbala
            
             of
             the
             writings
             of
             such
             a
             person
             ,
             who
             useth
             not
             the
             least
             artifice
             to
             disguise
             his
             sense
             ,
             nor
             gives
             us
             anywhere
             the
             least
             intimation
             that
             he
             left
             behind
             him
             such
             
               plaited
               pictures
            
             in
             his
             History
             of
             the
             beginning
             of
             the
             world
             ,
             that
             if
             you
             look
             
               straight
               forward
            
             ,
             you
             may
             see
             a
             
               literal
               Cabbala
            
             ,
             on
             the
             
               one
               side
            
             a
             Philosophical
             ,
             and
             on
             the
             other
             a
             Moral
             .
             But
             now
             if
             we
             remove
             the
             Cabbala
             from
             Moses
             to
             Plato
             ,
             we
             may
             finde
             no
             incongruity
             or
             repugnancy
             at
             all
             either
             as
             to
             Plato
             his
             way
             of
             writing
             ,
             or
             the
             consonancy
             of
             the
             opinion
             so
             interpreted
             to
             the
             plain
             genuine
             sense
             of
             Moses
             ,
             if
             by
             Plato
             his
             opinion
             of
             the
             Prae-existence
             and
             descent
             of
             souls
             ,
             be
             understood
             by
             the
             former
             the
             
               happy
               state
            
             of
             the
             soul
             of
             man
             in
             conjunct●●●
             with
             God
             ,
             and
             by
             the
             latter
             ,
             the
             low
             and
             
               degenerate
               condi●●on
            
             which
             the
             soul
             is
             in
             ,
             after
             Apostacy
             from
             him
             .
             Which
             ●he
             later
             Platonists
             are
             so
             large
             and
             
             eloquent
             in
             expressing
             ;
             Porphyrie
             where
             he
             speaks
             of
             somethings
             he
             counsels
             men
             to
             do
             ,
             hath
             these
             words
             ,
             
               But
               if
               we
               cannot
               do
               them
               ,
               let
               us
               at
               least
               do
               that
               which
               was
               so
               much
               lamented
               of
               old
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               Let
               us
               at
               least
               joyn
               with
               our
               Fore-fathers
               in
               lamenting
               this
               ,
               that
               we
               are
               compounded
               of
               such
               disagreeing
               and
               contrary
               principles
               ,
               that
               we
               are
               not
               able
               to
               preserve
               divine
               ,
               pure
               and
               unspotted
               Innocency
               .
            
             And
             Hierocles
             fully
             expresseth
             his
             sense
             of
             the
             degeneracy
             of
             mankind
             
             in
             these
             words
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               most
               of
               men
               in
               the
               world
               are
               bad
               ,
               and
               under
               the
               command
               of
               their
               passions
               ,
               and
               grown
               impotent
               through
               their
               propensity
               to
               earth
               ;
               which
               great
               evil
               they
               have
               brought
               upon
               themselves
               ,
               by
               their
               wilfull
               Apostacy
               from
               God
               ,
               and
               withdrawing
               themselves
               from
               that
               society
               with
               him
               ,
               which
               they
               once
               enjoyed
               in
               pure
               light
               :
               which
               departure
               of
               mens
               souls
               from
               God
               ,
               which
               is
               so
               hurtfull
               to
               the
               minds
               of
               men
               ,
               is
               evident
               by
               their
               strong
               inclination
               to
               the
               things
               of
               this
               world
               .
            
             The
             same
             Author
             mentions
             ,
             with
             much
             approbation
             ,
             that
             speech
             of
             Heraclitus
             ,
             speaking
             of
             those
             souls
             which
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             I
             cannot
             better
             render
             ,
             
               then
               undeclinably
               good
            
             ,
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               We
               live
               their
               death
               ,
               and
               die
               their
               life
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               for
               man
               is
               now
               fallen
               down
               from
               that
               blessed
               Region
               ,
            
             and
             as
             Empedocles
             the
             Pythagorean
             speaks
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             Which
             words
             cannot
             be
             better
             rendred
             ,
             then
             in
             the
             words
             the
             Scripture
             useth
             concerning
             Cain
             ,
             and
             
               he
               went
               from
               the
               presence
               of
               the
               Lord
               ,
               and
               was
               〈◊〉
               fugitive
               in
               the
               earth
               ,
            
             and
             under
             continual
             perplexiti●s
             .
             For
             the
             soul
             of
             man
             ,
             having
             
             left
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             it
             is
             Hierocles
             his
             own
             expression
             )
             the
             
               pleasant
               meadow
            
             of
             truth
             (
             a
             fit
             description
             
             of
             Paradise
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Through
               the
               violence
               of
               her
               moulting
               ,
               or
               deplumation
               ,
               she
               comes
               into
               this
               earthly
               body
               ,
               deprived
               of
               that
               blessed
               life
               ,
               which
               she
               before
               enjoyed
               .
            
             Which
             he
             tells
             us
             is
             very
             consonant
             to
             Plato's
             sen●e
             o●
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             descent
             of
             souls
             ,
             that
             when
             by
             reason
             of
             their
             impotency
             of
             fixing
             wholly
             ●on
             God
             they
             suffer
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               some
               great
               loss
               ,
               and
               a
               deprivation
               of
               former
               perf●ctions
            
             (
             which
             I
             su●pose
             is
             me●nt
             by
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             ●●uls
             impotency
             of
             flying
             up
             above
             this
             
               earthly
               world
            
             )
             then
             they
             lapse
             into
             these
             terrestrial
             and
             
               mortal
               bodies
            
             .
             So
             Hierocles
             concludes
             with
             this
             excellent
             and
             Divine
             speech
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               As
               therefore
               by
               Apostacy
               from
               God
               ,
               and
               the
               moulting
               of
               those
               feathers
               of
               our
               souls
               ,
               whereby
               we
               may
               be
               raised
               up
               above
               this
               world
               ,
               we
               have
               fallen
               into
               this
               place
               of
               mortals
               which
               is
               compassed
               about
               with
               evils
               :
               So
               by
               the
               casting
               off
               carnal
               affections
               ,
               and
               by
               the
               growth
               of
               vertues
               like
               new
               Feathers
               to
               the
               Soul
               ,
               we
               shall
               ascend
               to
               the
               place
               of
               pure
               and
               perfect
               good
               ,
               and
               to
               the
               enjoyment
               of
               a
               divine
               life
               .
            
             So
             much
             more
             becoming
             Christians
             do
             these
             excellent
             Philosophers
             speak
             of
             the
             degeneracy
             of
             
               mens
               souls
            
             ,
             and
             the
             consequents
             of
             it
             ,
             then
             some
             who
             would
             be
             accounted
             the
             followers
             of
             reason
             as
             well
             as
             of
             Christ
             ,
             who
             make
             it
             so
             much
             of
             their
             business
             to
             extenuate
             the
             fall
             of
             man.
             Which
             we
             find
             those
             who
             were
             meer
             Philosophers
             ,
             far
             more
             rational
             and
             ingenuous
             in
             ,
             then
             those
             who
             pretend
             so
             highly
             to
             reason
             ;
             but
             I
             think
             with
             as
             little
             of
             it
             as
             any
             ,
             supposing
             the
             Scriptures
             to
             be
             of
             
               Divine
               authority
            
             .
             But
             it
             is
             not
             here
             our
             businesse
             to
             consider
             the
             opinions
             of
             those
             who
             pretend
             to
             Christianity
             ,
             but
             only
             of
             such
             who
             pretending
             only
             to
             reason
             ,
             have
             yet
             consented
             with
             the
             doctrine
             of
             the
             Scriptures
             as
             the
             〈◊〉
             of
             the
             Souls
             of
             men
             ,
             that
             it
             lyes
             in
             an
             Apostacy
             from
             〈◊〉
             and
             have
             lost
             those
             perfections
             which
             they
             had
             before
             .
          
           
           
             
               That
               mans
               will
               is
               the
               cause
               of
               his
               Apostacy
            
             ;
             this
             we
             have
             already
             manifested
             at
             large
             from
             the
             testimony
             and
             reason
             
             of
             Simplicius
             ,
             and
             Hierocles
             is
             as
             large
             and
             clear
             in
             it
             as
             the
             other
             ,
             with
             expressions
             much
             of
             the
             same
             nature
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               Mans
               nature
               lying
               between
               those
               beings
               which
               perpetually
               cont●mplate
               G●a
               ,
               and
               those
               which
               are
               uncapable
               of
               it
               it
               sometimes
               ascends
               to
               those
               ,
               and
               sometimes
               descends
               to
               these
               ,
               according
               as
               it
               observes
               or
               rejects
               the
               dictates
               of
               reason
               ,
               and
               so
               by
               reason
               of
               the
               Indiff●rency
               of
               the
               will
               is
               lyable
               to
               take
               upon
               it
               the
               si●
               ilitu●e
               of
               God
               or
               a
               be●●st
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               And
               whoever
               throughly
               considers
               this
               ,
               will
               easily
               understand
               ,
               how
               men
               are
               the
               causes
               of
               their
               own
               evils
               ,
               and
               become
               unhappy
               and
               miserable
               through
               their
               own
               choice
               and
               self
               wills
               .
            
             Which
             he
             brings
             in
             by
             way
             of
             explication
             of
             that
             truly
             golden
             Pythagorean
             verse
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             
               Men
               are
               grown
               miserable
               through
               their
               ownfault
               .
            
             And
             afterwards
             Hierocles
             excellently
             describes
             the
             nature
             of
             evil
             in
             these
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Both
               our
               natural
               and
               contracted
               pravity
               ,
               is
               nothing
               els●
               but
               the
               unnatural
               motion
               of
               our
               free
               wills
               :
            
             according
             to
             which
             saith
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               We
               dare
               to
               contradict
               the
               Laws
               of
               God
               ●et
               being
               sensible
               how
               much
               we
               injure
               our selves
               when
               we
               ●o
               it
               and
               only
               look
               at
               this
               that
               we
               are
               able
               to
               cast
               off
               the
               reins
               of
               〈◊〉
               Laws
               from
               our
               necks
               .
            
             And
             he
             truly
             saith
             ,
             
               that
               it
               is
               the
               greatest
               abuse
               of
               liberty
               to
               offend
               God
               ,
               ●●en
               we
               either
               do
               what
               he
               forbids
               ,
               or
               neglect
               what
               be
               〈◊〉
               〈◊〉
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               So
               that
               on
               both
               sides
               men
               bring
               misery
               upon
               themselves
               ,
               by
               transgr●ssing
               the
               divine
               Law
               ,
               both
               by
               not
               doing
               what
               they
               are
               commanded
               ,
               and
               by
               doing
               what
               they
               are
               forbidden
               .
            
             So
             that
             he
             tully
             ascribes
             the
             Origine
             of
             evil
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             he
             calls
             it
             ,
             
               the
               irregular
               motion
               of
               the
               will
               of
               man
               ,
            
             which
             we
             have
             already
             shewed
             to
             be
             the
             doctrine
             of
             the
             Scriptures
             .
          
           
             
               As
               to
               the
               necessity
               of
               the
               souls
               recovery
            
             from
             this
             condition
             in
             order
             to
             her
             felicity
             ,
             we
             have
             these
             Philosophers
             
             expressing
             their
             consent
             with
             the
             
               Scriptures
               ;
               Porphyrius
            
             as
             St.
             Austin
             tells
             us
             in
             the
             end
             of
             his
             
               first
               book
               De
               regressu
            
             
             animae
             ,
             doth
             acknowledge
             the
             necessity
             of
             a
             way
             of
             recovering
             souls
             ,
             which
             should
             be
             universal
             .
             
               Cum
               autem
               dicit
               Porphyrius
               ,
               nondum
               receptam
               unam
               quandam
               sectam
               ,
               quae
               universalem
               viam
               animae
               contineat
               liberandae
               ,
               —
               nondumque
               in
               suam
               notitiam
               eandem
               viam
               historiali
               cognitione
               perlatam
               ,
               proculdubio
               confitetur
               esse
               aliquam
               ,
               sed
               nondum
               in
               suam
               venisse
               notitiam
               .
            
             But
             the
             necessity
             of
             the
             purgation
             of
             the
             soul
             in
             order
             to
             its
             felicity
             ,
             is
             so
             largely
             and
             fully
             discoursed
             of
             by
             all
             the
             Platonists
             and
             Pythagoreans
             ,
             that
             it
             will
             be
             needless
             to
             insist
             upon
             it
             .
             Thus
             far
             then
             we
             finde
             the
             account
             given
             of
             the
             Origine
             of
             evil
             in
             Scripture
             to
             be
             embraced
             by
             the
             sublimest
             of
             the
             
               Heathen
               Philosophers
            
             ,
             as
             most
             rational
             and
             satisfactory
             ;
             which
             was
             the
             thing
             to
             be
             proved
             .
          
           
             Neither
             do
             we
             sind
             only
             the
             main
             of
             this
             account
             acknowledged
             as
             rational
             ,
             but
             we
             may
             trace
             some
             not
             obscure
             
             footsteps
             of
             the
             truth
             of
             the
             particular
             circumstances
             which
             concern
             the
             fall
             of
             man
             :
             among
             the
             Heathens
             such
             as
             
               the
               Devils
               envying
               of
               mans
               happiness
               ,
               his
               disguising
               himself
               under
               the
               form
               of
               a
               serpent
               ,
               and
               mans
               being
               thrown
               out
               of
               Paradise
               upon
               his
               fall
               .
            
          
           
             1.
             
             
               The
               Devils
               envying
               the
               happiness
               of
               man.
            
             It
             hath
             been
             truly
             observed
             by
             a
             
               learned
               man
            
             ,
             that
             the
             original
             of
             that
             
             very
             ancient
             opinion
             among
             the
             
               Heathen
               de
               invidia
               Daemonis
            
             had
             its
             rise
             from
             the
             history
             of
             the
             fall
             of
             man
             ,
             which
             he
             hath
             made
             out
             so
             fully
             ,
             that
             I
             shall
             the
             less
             need
             to
             prove
             it
             .
             And
             that
             there
             was
             an
             undoubted
             tradition
             of
             some
             
               malignant
               spirits
            
             which
             envyed
             the
             〈◊〉
             of
             mankinde
             ,
             appears
             by
             that
             ample
             Testimony
             of
             〈◊〉
             in
             his
             Dio
             mentioned
             by
             
             the
             same
             Author
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             was
             much
             troubled
             to
             give
             an
             account
             of
             the
             apparitions
             which
             Brutus
             and
             Dio
             who
             were
             learned
             and
             Philosophical
             men
             were
             haunted
             withall
             ;
             and
             doubts
             he
             can
             give
             no
             just
             account
             of
             it
             ,
             unless
             he
             embraced
             that
             very
             ancient
             tradition
             (
             which
             yet
             seemed
             absurd
             and
             
               incredible
               ,
            
             )
             viz.
             
               that
               there
               are
               certain
               wicked
               and
               malignant
               Daemons
               ,
               which
               envy
               good
               men
               ,
               and
               withstand
               their
               enterprises
               ,
               by
               raising
               fears
               and
               troubles
               to
               them
               ,
               that
               so
               they
               might
               hinder
               them
               in
               their
               pursuit
               of
               vertue
               ;
               lest
               if
               they
               continue
               stedfast
               and
               unmovable
               in
               good
               ,
               they
               should
               be
               at
               last
               partakers
               of
               greater
               felicity
               then
               they
               enjoy
               .
            
             There
             being
             then
             so
             ancient
             a
             tradition
             of
             such
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             the
             learned
             man
             mentioned
             hath
             more
             fully
             shewed
             in
             his
             notes
             on
             this
             place
             of
             
               Plutarch
               ,
            
             )
             gives
             a
             great
             confirmation
             to
             the
             truth
             of
             what
             the
             Scripture
             reports
             concerning
             the
             Devils
             being
             so
             great
             an
             instrument
             in
             procuring
             the
             fall
             of
             man.
             To
             him
             therefore
             I
             refer
             the
             inquisitive
             reader
             ,
             and
             shall
             only
             add
             to
             the
             Testimonies
             of
             him
             cited
             ,
             that
             of
             Xenocrates
             in
             
               Plutarch
               de
               I
               side
               &
               Osiride
               ,
            
             where
             he
             saith
             that
             the
             calamities
             of
             life
             and
             misfortunes
             men
             meet
             with
             ,
             do
             not
             
             agree
             with
             that
             veneration
             which
             we
             have
             for
             the
             Deity
             and
             
               good
               spirits
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               But
               that
               there
               are
               in
               the
               air
               some
               great
               and
               potent
               Beings
               ,
               which
               are
               of
               a
               surly
               and
               malignant
               nature
               ,
               and
               rejoyce
               to
               do
               men
               all
               the
               mischief
               they
               can
               .
               Iamblichus
            
             in
             his
             answer
             to
             Porphyrius
             concerning
             the
             Aegyptian
             mysteries
             ,
             undertakes
             to
             give
             an
             account
             
             of
             these
             evil
             Spirits
             or
             Daemons
             ,
             and
             that
             from
             them
             the
             Origine
             of
             evil
             in
             the
             world
             is
             ;
             for
             thus
             he
             speaks
             ,
             (
             as
             he
             is
             translated
             by
             
               Ficinus
               )
               Si
               verum
               est
               quod
               de
               Idolis
               dicebamus
               ,
               improbisque
               Daemonibus
               ,
               hinc
               sane
               exoritur
               multiplex
               origo
               malorum
               .
               Simulant
               enim
               Deorum
               praesentiam
               ,
               daemonumque
               bonorum
               ,
               ideoque
               〈◊〉
               suum
               jubent
               esse
               justum
               ,
               ut
               ipsi
               videantur
               boni
               ,
               sici●
               〈◊〉
               Dii
               ;
               quoniam
               vero
               natura
            
             
             
               sunt
               mali
               ,
               rogati
               mala
               inferre
               ,
               libenter
               inferunt
               ,
               atque
               nobis
               ad
               injusta
               conducunt
               .
               Hi
               sunt
               omnino
               qui
               &
               in
               oraculis
               mentiuntur
               &
               fallunt
               ,
               &
               turpia
               consulunt
               atque
               peragunt
               .
            
             By
             which
             we
             see
             he
             acknowledgeth
             some
             spirits
             who●e
             natures
             are
             wicked
             ,
             and
             help
             men
             to
             do
             evil
             ,
             and
             that
             these
             very
             spirits
             may
             sometimes
             command
             that
             which
             is
             good
             ,
             lest
             they
             should
             be
             suspected
             to
             be
             what
             they
             are
             ,
             of
             a
             wicked
             and
             malignant
             nature
             ,
             which
             only
             design
             the
             ruine
             of
             men
             .
             By
             which
             we
             have
             a
             good
             account
             of
             whatever
             was
             commendable
             delivered
             by
             the
             
               Heathen
               oracles
            
             ,
             which
             yet
             might
             come
             from
             the
             Devil
             still
             ,
             by
             this
             confession
             of
             Iamblichus
             himself
             .
          
           
             
               For
               the
               Devils
               appearing
               under
               the
               form
               of
               a
               serpent
               ,
            
             It
             is
             very
             probably
             conjectured
             ,
             that
             from
             hence
             it
             was
             that
             the
             
             Prince
             of
             those
             who
             contended
             with
             Saturn
             ,
             was
             by
             that
             aenigmatical
             writer
             
               Pher●cydes
               Syrius
            
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Celsus
             who
             had
             so
             little
             ●kill
             in
             antiquity
             as
             to
             think
             that
             the
             history
             of
             Moses
             was
             as
             to
             many
             passages
             of
             it
             taken
             out
             of
             
               Heathen
               Fables
            
             ,
             insists
             on
             this
             very
             story
             of
             Ophioneus
             as
             the
             groundw●rk
             of
             that
             relation
             in
             Genesis
             concerning
             the
             Fall.
             But
             Origen
             well
             answers
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               See
               therefore
               if
               this
               rare
               Antiquary
               who
               charg●●h
               us
               with
               impi●●y
               in
               corrupting
               and
               alt●●ing
               the
               Heathen
               Fables
               ,
               be
               not
               himself
               ●er●
               justly
               chargeable
               with
               the
               same
               fault
               ,
               not
               understanding
               the
               far
               greater
               antiquity
               of
               the
               writings
               of
            
             Mo●es
             ,
             
               then
               either
               of
            
             Heraclitus
             or
             Pherecydes
             ,
             or
             Homer
             
               himself
               which
               reports
               the
               story
               of
               that
               evil
               one
               which
               fell
               from
               heaven
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               For
               the
               Serpent
               (
               from
               which
            
             O
             hioneus
             in
             Pherecydes
             
               derived
               his
               name
               )
               which
               was
               the
               cause
               why
               man
               was
               cast
               forth
               of
            
             Paradise
             ,
             
               doth
               intimate
               some
               such
               thing
               ▪
               while
               under
               a
               pretence
               of
               Divinity
               ,
               and
               of
               a
               〈◊〉
               condition
               〈◊〉
               fi
               st
               deceived
               the
               woman
               ,
               and
               by
               her
               means
               〈◊〉
               man.
               C●lius
               Rhodiginus
            
             c●lls
             
             this
             
               Ophioneus
               Daemonicum
               Serpentem
               ,
               qui
               antesignanus
               fu●rit
            
             
             
               agminis
               à
               Divinae
               mentis
               placito
               deficientis
               .
            
             This
             Pherecydes
             as
             appears
             by
             Eusebius
             ,
             had
             much
             converse
             with
             the
             Phaenicians
             ;
             where
             he
             purposely
             speaks
             concerning
             this
             Ophioneus
             .
             Now
             the
             Phaenicians
             as
             Eusebius
             likewise
             tells
             us
             ,
             worshipped
             their
             God
             under
             the
             Form
             of
             a
             Serpent
             ;
             which
             probably
             might
             be
             occasioned
             by
             the
             Devils
             ambition
             and
             Tyranny
             over
             men
             ,
             that
             he
             would
             be
             worshipped
             among
             them
             in
             that
             very
             Form
             wherein
             he
             had
             done
             so
             much
             mischief
             to
             the
             world
             .
             It
             was
             very
             early
             in
             the
             world
             ,
             when
             the
             Phaenicians
             and
             Aegyptians
             did
             begin
             to
             adore
             their
             Gods
             under
             the
             Form
             of
             Serpents
             ,
             for
             the
             beginning
             of
             it
             is
             attributed
             to
             Taautus
             by
             Eusebius
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Neither
             was
             this
             only
             among
             the
             Phaenicians
             and
             Aegyptians
             ,
             but
             whereever
             the
             Devil
             raigned
             ,
             the
             Serpent
             was
             had
             in
             some
             peculiar
             veneration
             :
             thence
             
               Iustin
               Martyr
            
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               the
               Serpent
               was
               the
               Symbol
               of
            
             
             
               adoration
               among
               them
            
             ;
             and
             was
             the
             proper
             Indicium
             or
             note
             of
             a
             
               consecrated
               place
            
             as
             is
             evident
             by
             that
             of
             Persius
             ,
             
               Pinge
               duos
               angues
               ;
               pueri
               sacer
               est
               locus
               .
               
            
             Thence
             the
             Scholiast
             on
             Aristophanes
             on
             that
             place
             in
             Plutus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             observes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             so
             that
             where
             ever
             any
             God
             or
             Heroe
             was
             to
             be
             worshipped
             ,
             there
             were
             Serpents
             painted
             to
             denote
             so
             much
             .
             So
             
               Orus
               Apollo
            
             saith
             of
             the
             Aegyptians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               they
               were
               wont
               to
            
             
             
               put
               the
               form
               of
               a
               golden
               basilisk
               to
               their
               Gods.
               Heinsius
            
             conceives
             that
             the
             first
             worship
             of
             Apollo
             at
             Delphi
             was
             under
             the
             form
             of
             a
             Serpent
             ,
             whether
             Nonnus
             tells
             us
             that
             Cadmus
             the
             Phaenician
             went
             upon
             his
             first
             coming
             into
             Baeotia
             ,
             and
             from
             hence
             he
             derives
             the
             name
             Pytho
             from
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             a
             
               Serpent
               .
               Ut
               non
               dubitandum
               sit
               ,
            
             saith
             he
             ,
             
               quin
               Pythius
               Apollo
               ,
               hoc
               est
               ,
               Spurcus
               ille
               spiritus
               ,
               quem
               Hebraei
               Ob
               &
               Abaddon
               ,
               Hellenist●●
               ad
               verbum
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             caeteri
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               dixerunt
               ,
               sub
               hac
               〈◊〉
               qua
               miseriam
               humano
               generi
            
             
             
               invexit
               ,
               primo
               cultus
               sit
               in
               Graecia
               .
            
             And
             which
             is
             further
             observable
             ,
             the
             Devil
             was
             alwayes
             ambitious
             to
             have
             the
             world
             think
             that
             the
             
               knowledge
               of
               good
               and
               evil
            
             was
             to
             come
             by
             the
             Serpent
             still
             ;
             thence
             the
             famous
             oracle
             of
             Apollo
             here
             at
             Delphi
             ;
             thence
             came
             the
             use
             of
             Serpents
             so
             much
             in
             Divination
             ,
             thence
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             to
             divine
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Serpent
             ;
             and
             so
             among
             the
             Greeks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             taken
             in
             the
             same
             sense
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Serpent
             .
             So
             that
             
               excellent
               Glossographer
               Hesychius
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             Serpent
             was
             reckoned
             among
             the
             
               pedestria
               auspicia
            
             by
             the
             Romans
             ;
             and
             Homer
             tells
             in
             that
             solemn
             divination
             concerning
             the
             Greeks
             success
             at
             Troy
             there
             appears
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             Which
             saith
             Heinsius
             ,
             is
             an
             exact
             description
             of
             the
             Nachas
             ;
             whom
             they
             would
             have
             so
             called
             from
             the
             marks
             on
             h●s
             back
             ,
             which
             they
             accurately
             observed
             in
             divination
             .
             Thus
             we
             see
             how
             careful
             the
             Devil
             was
             to
             advance
             his
             honour
             in
             the
             world
             under
             that
             Form
             ,
             wherein
             he
             had
             deceived
             mankind
             into
             so
             much
             folly
             and
             misery
             .
          
           
             We
             meet
             with
             some
             remainders
             of
             mans
             being
             cast
             out
             of
             Paradise
             upon
             his
             fall
             among
             the
             
               Heathens
               .
               Origen
            
             
             thinks
             that
             Plato
             by
             his
             converse
             with
             the
             Iews
             in
             Aegypt
             ,
             
             did
             understand
             the
             history
             of
             the
             fall
             of
             man
             ,
             which
             he
             after
             his
             way
             aenigmatically
             describes
             in
             his
             Symposiacks
             .
             Where
             he
             brings
             in
             
               Porus
               the
               God
               of
               plenty
               feasting
               with
               the
               rest
               of
               the
               Gods
               ;
               after
               supper
            
             Penia
             
               comes
               a
               begging
               to
               the
               door
            
             ;
             Porus
             
               being
               drunk
               with
               Nectar
               ,
               goes
               into
            
             Jupiters
             
               garden
               ,
               and
               there
               falls
               asleep
            
             ;
             Penia
             
               observing
               it
               steals
               to
               him
               ,
               and
               by
               this
               deceit
               conceived
               by
               him
               .
            
             In
             this
             Fable
             of
             
               Plato
               ,
               Origen
            
             takes
             notice
             what
             a
             near
             resemblance
             the
             garden
             of
             Iupiter
             hath
             to
             
               Paradise
               ,
               Penia
            
             to
             the
             Serpent
             which
             circumvented
             Adam
             ,
             and
             Porus
             to
             man
             who
             was
             deceived
             by
             the
             Serpent
             .
             Which
             he
             conceives
             more
             probable
             because
             of
             Plato
             his
             custom
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               wrap
               up
               tho●e
               excellent
               things
               he
               knew
               under
               some
               fables
               because
               of
               the
               v●gar
            
             ;
             for
             which
             he
             after
             speaks
             
             of
             his
             custom
             in
             altering
             and
             disguising
             what
             he
             had
             from
             the
             Iews
             ,
             lest
             he
             should
             too
             much
             displease
             the
             
               fabulous
               Greeks
            
             ,
             if
             he
             should
             adhere
             too
             close
             to
             the
             Iews
             ,
             who
             were
             so
             infamous
             among
             them
             .
             Some
             have
             thought
             the
             story
             of
             Paradise
             was
             preserved
             among
             the
             Heathens
             in
             the
             fable
             of
             the
             gardens
             of
             Adonis
             which
             comes
             near
             that
             of
             Eden
             ;
             but
             what
             footsteps
             may
             be
             gathered
             of
             the
             truth
             of
             Scripture
             history
             in
             the
             
               Heathen
               Mythology
            
             ,
             will
             appear
             afterwards
             .
             Thus
             much
             here
             then
             may
             serve
             to
             have
             manifested
             the
             account
             which
             the
             Scripture
             gives
             of
             the
             Origine
             of
             evil
             by
             the
             fall
             of
             man
             to
             be
             in
             its
             self
             rational
             ,
             and
             attested
             by
             the
             consent
             of
             such
             persons
             who
             cannot
             be
             suspected
             of
             any
             partiality
             to
             the
             Scriptures
             .
          
           
             We
             come
             now
             to
             consider
             the
             other
             grand
             difficulty
             which
             
             concerns
             the
             Origine
             of
             evil
             and
             the
             truth
             of
             
               Divine
               providence
            
             together
             .
             Which
             is
             ,
             that
             if
             sin
             be
             the
             cause
             of
             misery
             ,
             and
             there
             be
             a
             God
             which
             governs
             the
             world
             ;
             
               whence
               comes
               it
               to
               pass
               that
               the
               worst
               of
               men
               do
               so
               frequently
               escape
               sufferings
               ,
               and
               the
               best
               do
               so
               commonly
               undergo
               them
               ?
            
             This
             hath
             been
             in
             all
             ages
             of
             the
             world
             where
             men
             have
             been
             Philosophical
             and
             inquisitive
             ,
             one
             of
             the
             great
             inquiries
             which
             the
             minds
             of
             men
             have
             been
             perplexed
             about
             .
             The
             true
             and
             full
             resolution
             of
             which
             question
             ,
             depends
             much
             upon
             those
             grounds
             and
             principles
             which
             are
             discovered
             to
             us
             by
             
               Divine
               revelation
            
             in
             the
             Scriptures
             ,
             concerning
             the
             grounds
             of
             
               Gods
               patience
            
             towards
             wicked
             men
             ,
             the
             nature
             and
             end
             of
             sufferings
             which
             good
             men
             are
             exercised
             with
             .
             And
             certainly
             this
             should
             very
             much
             commend
             the
             Scriptures
             to
             all
             sober
             and
             inquisitive
             persons
             ,
             that
             they
             contain
             in
             them
             the
             most
             clear
             and
             certain
             grounds
             of
             satisfaction
             to
             the
             minds
             of
             men
             ,
             in
             such
             things
             ,
             wherein
             they
             are
             otherwise
             so
             irresolved
             :
             But
             of
             that
             afterwards
             ;
             Our
             present
             business
             is
             to
             give
             an
             account
             of
             this
             difficulty
             from
             
               natural
               reason
            
             ,
             which
             will
             be
             most
             satisfactorily
             done
             by
             the
             producing
             those
             grounds
             ,
             from
             which
             they
             have
             resolved
             this
             question
             ,
             
               cur
               malisben●
               ,
               &
               bonis
               male
               ,
            
             who
             either
             have
             not
             had
             ,
             or
             at
             least
             owned
             any
             thing
             of
             
               Divine
               revelation
            
             .
             I
             begin
             with
             that
             which
             doth
             concern
             the
             prosperity
             and
             impunity
             of
             
               wicked
               men
            
             ,
             which
             men
             have
             with
             mo●●
             confidence
             insisted
             on
             ,
             o●
             
             this
             account
             ,
             because
             all
             men
             could
             not
             but
             understand
             a
             general
             reason
             of
             sufferings
             ,
             by
             reason
             there
             were
             none
             whose
             consciences
             could
             wholly
             acquit
             them
             of
             
               evil
               actions
            
             ;
             but
             why
             persons
             notoriously
             wicked
             should
             live
             in
             impunity
             ,
             when
             others
             suffer
             ,
             that
             they
             were
             unable
             to
             give
             an
             account
             of
             .
             And
             this
             was
             the
             common
             pretence
             of
             Atheism
             ,
             as
             Simplicius
             tels
             us
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
          
           
             
               It
               comes
               to
               pass
               ,
               that
               such
               who
               have
               no
               grounded
               belief
               of
               a
               Deity
               ,
               when
               they
               observe
               the
               miseries
               of
               good
               men
               ,
               and
               the
               tranquillity
               and
               felicity
               of
               bad
               men
               ,
               they
               regard
               not
               the
               common
               notions
               they
               have
               of
               a
               Deity
               ,
               and
               are
               ready
               to
               cry
               out
               with
               the
               Tragaedian
            
             (
             or
             rather
             of
             Aristophanes
             in
             his
             Plutus
             )
             
               
                 Shall
                 I
                 not
                 dare
                 to
                 say
                 there
                 are
                 no
                 Gods
                 ,
              
               
                 When
                 those
                 do
                 prosper
                 who
                 have
                 injured
                 me
                 ?
              
            
          
           
             And
             it
             is
             observable
             ;
             that
             the
             most
             of
             those
             who
             have
             taken
             occasion
             among
             the
             Heathens
             to
             question
             providence
             ,
             have
             done
             it
             upon
             some
             remarkable
             injury
             which
             they
             have
             conceived
             to
             be
             done
             to
             themselves
             ,
             and
             so
             we
             have
             ground
             to
             think
             that
             it
             was
             more
             passion
             and
             interest
             ,
             then
             any
             clear
             reason
             which
             was
             the
             inducement
             to
             it
             .
             So
             Diagoras
             resolves
             to
             set
             up
             for
             an
             Atheist
             ,
             because
             the
             perjured
             person
             was
             not
             struck
             dead
             in
             the
             place
             .
          
           
             And
             Iason
             in
             Seneca
             when
             he
             sees
             Medea
             fly
             away
             after
             killing
             his
             children
             ,
             cryes
             out
             ,
             
               
                 Testare
                 nullos
                 esse
                 qua
                 veheris
                 Deos.
              
               
                 Thou
                 tell'st
                 the
                 world
                 there
                 are
                 no
                 Gods
                 that
                 way
              
               
                 Where
                 thou
                 dost
                 fly
                 .
              
            
          
           
           
             And
             so
             Claudian
             ,
             who
             largely
             reasons
             the
             case
             on
             both
             sides
             ,
             for
             Providence
             and
             against
             it
             ,
             at
             last
             tells
             us
             what
             it
             was
             which
             was
             the
             main
             cause
             of
             his
             doubts
             :
             viz.
             the
             long
             impunity
             of
             Rufinus
             ,
             
               
                 
                   Abstulit
                   hunc
                   tandem
                   Rufini
                   poena
                   tumultum
                
                 
                   Absolvitque
                   Deos.
                   
                
              
               
                 
                   Rufinus
                   death
                   doth
                   clear
                   the
                   Gods
                   ,
                   and
                   set
                
                 
                   My
                   mind
                   at
                   ease
                   .
                
              
            
          
           
             But
             because
             some
             carry
             it
             higher
             ,
             as
             Cotta
             in
             Tully
             ,
             who
             
             reasons
             the
             most
             (
             as
             became
             a
             Statesman
             )
             in
             reference
             to
             such
             persons
             who
             had
             been
             usefull
             or
             hurtfull
             to
             
               Common
               wealths
            
             ,
             we
             may
             suppose
             there
             might
             be
             somewhat
             more
             of
             reason
             then
             interest
             in
             such
             argumentations
             ;
             and
             yet
             even
             in
             those
             discourses
             we
             may
             still
             find
             that
             the
             main
             original
             of
             this
             quarrel
             against
             Providence
             was
             an
             over-high
             esteem
             of
             themselves
             ,
             that
             they
             thought
             they
             deserved
             better
             from
             the
             Gods
             then
             to
             receive
             such
             injuries
             ,
             or
             undergo
             such
             calamities
             .
             Therefore
             Cotta
             cryes
             out
             on
             Providence
             ,
             because
             such
             persons
             who
             were
             usefull
             to
             the
             
               Roman
               Commonwealth
            
             were
             destroyed
             when
             the
             enemies
             to
             it
             escaped
             ,
             as
             though
             Providence
             had
             been
             only
             a
             
               Tutelar
               Deity
            
             of
             Rome
             ,
             and
             had
             nothing
             to
             do
             elsewhere
             .
             Thence
             he
             cryes
             out
             ,
             if
             there
             be
             Providence
             ,
             why
             were
             the
             two
             Scipio's
             destroyed
             in
             Spain
             by
             the
             Carthaginians
             ?
             Why
             was
             Maximus
             killed
             by
             Hannibal
             ?
             Why
             were
             the
             Romans
             with
             Paulus
             ruined
             at
             Cannae
             ?
             Why
             did
             Regulus
             undergo
             so
             much
             cruelty
             by
             the
             Carthaginians
             ?
             Why
             did
             not
             Africanus
             die
             in
             his
             own
             bed
             ?
             Nay
             ,
             saith
             he
             ,
             to
             come
             nearer
             home
             ,
             why
             is
             my
             Uncle
             Rutilius
             in
             banishment
             ?
             Why
             was
             my
             friend
             Drusus
             killed
             in
             his
             own
             house
             ?
             On
             the
             otherside
             ,
             why
             did
             Marius
             die
             in
             peace
             ,
             and
             the
             most
             cruel
             Cinna
             enjoy
             so
             long
             tranquillity
             ?
             with
             many
             other
             instances
             of
             both
             sorts
             .
             But
             this
             is
             it
             which
             I
             take
             notice
             of
             these
             for
             ,
             because
             we
             hereby
             see
             how
             common
             it
             is
             for
             men
             to
             questi●●
             providence
             ,
             more
             out
             of
             Passion
             and
             Interest
             ,
             then
             ou●
             of
             any
             solid
             grounds
             of
             reason
             .
          
           
           
             Let
             us
             therefore
             appeal
             from
             persons
             who
             were
             particularly
             
             engaged
             by
             some
             private
             interest
             in
             those
             passages
             ,
             from
             whence
             they
             would
             infer
             that
             there
             was
             no
             providence
             ,
             to
             such
             who
             stood
             by
             unconcerned
             ,
             and
             made
             use
             of
             the
             free
             dictates
             of
             their
             reason
             in
             these
             cases
             .
             And
             such
             persons
             when
             they
             come
             to
             reason
             the
             case
             like
             Philosophers
             ,
             and
             men
             out
             of
             passion
             ,
             have
             given
             satisfactory
             and
             
               rational
               accounts
            
             why
             God
             in
             his
             wise
             Providence
             may
             sometimes
             suffer
             the
             worst
             of
             men
             ,
             to
             go
             on
             in
             impunity
             ,
             when
             
               good
               men
            
             may
             go
             through
             the
             troubles
             of
             this
             world
             .
             As
             ,
          
           
             1.
             
             
               God
               forbears
               wicked
               men
               ,
               to
               propound
               the
               example
               of
               his
               goodnesse
               to
               their
               imitation
               ,
               to
               teach
               them
               not
               to
               revenge
               their
               injuries
               too
               greedily
               on
               each
               other
               .
            
             This
             Plutarch
             ,
             in
             that
             admirable
             discourse
             of
             his
             on
             this
             subject
             ,
             insists
             on
             as
             
             his
             
               first
               reason
            
             ,
             why
             God
             doth
             not
             presently
             punish
             wicked
             men
             .
             For
             ,
             saith
             he
             out
             of
             
               Plato
               ,
               God
               hath
               set
               forth
               ●imself
               in
               the
               midst
               of
               the
               world
               for
               our
               imitation
               ;
               and
               true
               vertue
               is
               nothing
               else
               but
               an
               imitation
               of
               the
               Divine
               nature
               .
               And
               therefore
               God
               ,
            
             saith
             
               Plato
               ,
               gave
               man
               the
               use
               of
               fight
               ,
               that
               by
               the
               sight
               of
               the
               heavenly
               bodies
               ,
               and
               the
               exact
               motions
               which
               are
               in
               them
               ,
               men
               should
               learn
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               which
               was
               comely
               and
               orderly
               ,
               and
               hate
               all
               disorderly
               and
               irregular
               motions
               ;
               For
               as
               he
               excellently
               speaks
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               There
               is
               no
               greater
               benefit
               man
               can
               receive
               from
               God
               ,
               then
               to
               attain
               true
               vertue
               by
               the
               imitation
               and
               pursuit
               of
               those
               perfections
               which
               are
               in
               him
               .
            
             And
             thence
             ,
             saith
             
               Plutarch
               ,
               God
            
             forbears
             to
             punish
             wicked
             men
             presently
             ,
             not
             least
             if
             he
             should
             punish
             them
             he
             might
             do
             that
             he
             would
             repent
             of
             afterwards
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               but
               that
               he
               might
               take
               away
               the
               fury
               and
               violence
               of
               men
               in
               revenging
               their
               injuries
               on
               each
               other
               ,
            
             that
             they
             should
             not
             do
             it
             in
             wrath
             and
             anger
             ,
             with
             as
             much
             eagerness
             as
             they
             satisfie
             their
             hunger
             and
             thirst
             ,
             whereby
             they
             do
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               leap
               upon
               them
               who
               have
               injured
               them
               ,
            
             with
             as
             much
             sury
             as
             a
             wilde
             beast
             upon
             his
             prey
             ;
             but
             men
             should
             learn
             to
             imitate
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Gods
               gentlenesse
               and
               patience
            
             ,
             whereby
             he
             gives
             the
             offender
             time
             to
             
             consider
             with
             himself
             what
             he
             hath
             done
             ,
             before
             he
             doth
             severely
             punish
             him
             .
             As
             Plato
             when
             his
             Boy
             had
             angred
             him
             ,
             stood
             still
             a
             while
             without
             striking
             him
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             he
             said
             ,
             
               punishing
               himself
               first
               for
               his
               anger
               ,
            
             before
             he
             would
             chastise
             the
             Boy
             for
             his
             fault
             ;
             and
             Archytas
             when
             he
             saw
             how
             negligent
             his
             workmen
             had
             been
             ,
             and
             began
             to
             be
             very
             angry
             with
             them
             ,
             told
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               It
               is
               well
               for
               you
               that
               I
               am
               angry
               with
               you
               .
            
             Now
             saith
             Plutarch
             ,
             if
             the
             consideration
             of
             this
             forbearance
             in
             men
             should
             tend
             to
             moderate
             mens
             heat
             and
             violence
             ,
             how
             much
             more
             should
             the
             consideration
             of
             the
             leni●y
             and
             patience
             of
             God
             do
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               and
               to
               account
               gentleness
               and
               forbearance
               to
               be
               an
               imitation
               of
               divine
               perfections
               .
            
             Now
             what
             can
             be
             more
             rational
             and
             agreeable
             to
             our
             apprchensions
             of
             a
             
               divine
               nature
            
             then
             this
             is
             ,
             that
             he
             should
             shew
             his
             goodness
             to
             all
             ,
             and
             by
             his
             forbearance
             of
             so
             many
             ,
             teach
             the
             world
             more
             meekness
             and
             gentleness
             towards
             each
             other
             ?
             For
             if
             offences
             rise
             by
             the
             quality
             of
             the
             person
             against
             whom
             they
             are
             committed
             ,
             no
             injuries
             can
             be
             so
             great
             in
             one
             man
             to
             another
             ,
             as
             those
             affronts
             are
             men
             put
             
               upon
               God
            
             by
             their
             continual
             provocations
             of
             him
             :
             And
             if
             God
             then
             be
             of
             so
             infinite
             patience
             to
             forbear
             such
             who
             have
             offended
             him
             ,
             what
             justice
             and
             reason
             is
             there
             but
             that
             men
             should
             express
             more
             lenity
             and
             patience
             towards
             each
             other
             ?
             So
             Hieroc●●●
             excellently
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               A
               good
               man
               imitates
               God
               in
               the
               measures
               of
               friendship
               ,
               who
               hates
               no
               man
               ,
               and
               extends
               his
               loving
               kindnesse
               to
               all
               mankind
               .
            
             Of
             which
             Seneca
             likewise
             somewhere
             speaks
             .
             
               Ne
               Deos
               quidem
               immortales
               ab
               hac
               tam
               effusa
               benignitate
               sacrilegi
               negligentesque
               corum
               deterrent
               ;
               utuntur
               natura
               sua
               ,
               &
               cuncta
               ,
               interque
               illa
               ,
               ipsos
               munerum
               suorum
               malos
               interpretes
               juvant
               .
               The
               Divine
               Benignity
               extends
               its
               self
               to
               all
               ,
               even
               to
               such
               as
               affront
               and
               dishonour
               them
               and
               abuse
               the
               gifts
               they
               bestow
               upon
               them
               .
            
             And
             since
             ,
             there
             is
             so
             much
             truth
             and
             reason
             in
             that
             of
             Plato
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               It
               is
               the
               height
               of
               goodnesse
               to
               be
               like
               to
               God
               ,
            
             we
             see
             what
             excellent
             reason
             there
             is
             for
             tha●
             command
             of
             our
             Saviour
             ,
             
             
               Love
               your
               enemies
               ,
               and
               do
               good
               ,
               and
               lend
               ,
               hoping
               for
               nothing
               again
               ;
               and
               your
               reward
               shall
               be
               great
               ,
               and
               ye
               shall
               be
               the
            
             
             
               children
               of
               the
               highest
               ;
               for
               he
               is
               kind
               unto
               the
               unthankful
               ,
               and
               to
               the
               evil
               .
               Be
               ye
               therefore
               mercifull
               ,
               as
               your
               Father
               is
               mercifull
               .
            
          
           
             2.
             
             
               God
               forbears
               presently
               to
               punish
               wicked
               men
               ,
               to
               give
               them
               time
               to
               become
               better
               .
            
             This
             the
             same
             excellent
             Moralist
             gives
             as
             another
             account
             of
             
               Gods
               patience
            
             ,
             that
             thereby
             he
             gives
             them
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               space
               to
               repent
            
             as
             
             the
             Scripture
             calls
             it
             .
             
               For
               men
            
             ,
             saith
             
               Plutarch
               ,
               in
               their
               punishments
               look
               at
               nothing
               further
               then
               meer
               satisfying
               their
               revenge
               and
               malice
               ,
               and
               that
               makes
               them
               pursue
               those
               that
               have
               offended
               them
               with
               so
               much
               rage
               and
               eagerness
               ;
               but
               God
               ,
            
             saith
             he
             ,
             
               aims
               at
               the
               cure
               of
               those
               who
               are
               not
               utterly
               incurable
               .
            
             To
             such
             he
             gives
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               time
               to
               reform
               in
            
             .
             Here
             he
             brings
             in
             the
             examples
             of
             such
             who
             were
             bad
             at
             first
             ,
             and
             came
             afterwards
             to
             be
             changed
             from
             what
             they
             were
             ;
             for
             which
             he
             instanceth
             in
             Cecrops
             ,
             who
             was
             thence
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             from
             a
             cruel
             severe
             Prince
             ,
             he
             became
             gentle
             and
             mild
             ;
             and
             so
             Gelon
             and
             Hieron
             of
             Sicily
             ,
             and
             Pisistratus
             the
             son
             of
             Hippocrates
             ,
             who
             from
             being
             Usurpers
             became
             excellent
             Princes
             .
             If
             Miltiades
             ,
             saith
             he
             ,
             had
             been
             cut
             off
             while
             he
             acted
             the
             part
             of
             a
             Tyrant
             ,
             or
             Cimon
             in
             his
             Incest
             ,
             or
             Themistocles
             in
             his
             debaucheries
             ,
             what
             had
             become
             of
             
               Marathon
               ,
               Eurymedon
               ,
               Dianium
            
             ,
             by
             which
             the
             Athenians
             got
             so
             great
             glory
             and
             liberty
             ?
             and
             as
             he
             well
             observes
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Great
               Spirits
               do
               nothing
               mean
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               That
               sharp
               and
               active
               spirit
               that
               is
               in
               them
               can
               never
               lye
               at
               rest
               by
               reason
               of
               its
               vigour
               ,
               but
               they
               are
               tossed
               up
               and
               down
               ,
               as
               it
               were
               in
               a
               Tempest
               ,
               till
               they
               come
               to
               a
               setled
               composed
               life
               .
            
             But
             as
             the
             multitudes
             of
             weeds
             argues
             the
             richness
             and
             softness
             of
             the
             ground
             ,
             though
             for
             the
             sake
             of
             those
             weeds
             one
             not
             skild
             in
             husbandry
             would
             not
             account
             such
             ground
             worth
             looking
             after
             ;
             so
             ,
             saith
             he
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               great
               spirits
               usually
               bring
               forth
               no
               commenaable
               fruits
               at
               first
               ;
               which
               we
               considering
               the
               danger
               and
               hurtfulness
               of
               ,
               are
               presently
               for
            
             
             
               cutting
               them
               down
               ;
               but
               one
               that
               more
               wisely
               considers
               the
               generous
               nature
               which
               may
               lye
               under
               this
               ill
               fruit
               ,
               waits
               time
               and
               leasure
               ,
               till
               reason
               and
               age
               begins
               to
               master
               these
               head-strong
               passions
               .
            
             And
             therefore
             according
             to
             the
             prudent
             Law
             of
             the
             
               Aegyptians
               ,
               the
               woman
               with
               child
               must
               be
               reprieved
               till
               the
               time
               of
               her
               delivery
               .
            
          
           
             3.
             
             
               God
               spares
               some
               wicked
               men
               from
               punishment
               to
               make
               them
               instruments
               of
               his
               justice
               in
               punishing
               others
               .
            
             Ev●ol●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Plutarch
             goes
             on
             ,
             
               God
               spares
               some
               from
               punishment
               that
               by
               them
               he
               might
               punish
               others
               .
            
             Which
             he
             supposeth
             to
             be
             the
             case
             of
             all
             Tyrants
             ;
             and
             thereby
             Cotta's
             difficulty
             concerning
             
               Marius
               ,
               Cinna
               ,
               Sylla
            
             and
             those
             other
             cruel
             and
             Tyrannical
             persons
             ,
             who
             had
             usurped
             authority
             among
             them
             ,
             is
             clearly
             taken
             off
             :
             For
             
               Divine
               Providence
            
             might
             let
             those
             trees
             grow
             from
             whence
             he
             intended
             to
             take
             his
             rods
             to
             scourge
             others
             with
             all
             .
             God
             makes
             the
             same
             use
             of
             Tyrants
             (
             saith
             Plutarch
             )
             to
             common-wealths
             ,
             that
             Physitians
             do
             of
             the
             gall
             of
             a
             Hyaena
             and
             other
             hurtful
             creatures
             ,
             which
             may
             be
             good
             for
             curing
             some
             dangerous
             diseases
             ;
             so
             may
             the
             
               Tyrannical
               severity
            
             and
             sharpness
             of
             such
             persons
             be
             continued
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               till
               the
               diseases
               of
               the
               Political
               body
               be
               cured
               by
               these
               sharp
               Medicines
               .
            
             Such
             a
             one
             was
             Phalaris
             to
             the
             Agrigentines
             ,
             and
             Marius
             to
             the
             Romans
             :
             and
             the
             Oracle
             told
             the
             Sicyonians
             in
             express
             terms
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               the
               City
               wanted
               some
               severe
               discipline
               .
            
             Thence
             Totilas
             ,
             when
             he
             found
             what
             strange
             success
             he
             had
             in
             his
             enterprises
             ,
             called
             himself
             
               Flagellum
               Dei
            
             ,
             and
             thought
             God
             raised
             him
             up
             on
             purpose
             to
             be
             a
             scourge
             for
             the
             sins
             of
             the
             world
             .
             And
             no
             doubt
             those
             strange
             passages
             of
             the
             
               Roman
               Common-wealth
            
             (
             which
             made
             Cato
             at
             least
             dispute
             providence
             ,
             and
             say
             
               res
               divinas
               multum
               habere
               caliginis
            
             ,
             when
             he
             saw
             
               Pompey
               successful
            
             as
             long
             as
             he
             served
             his
             ambition
             ,
             but
             presently
             overthrown
             when
             he
             stood
             for
             the
             Common-wealth
             )
             these
             things
             ,
             I
             say
             ,
             had
             a
             higher
             end
             then
             they
             looked
             at
             ,
             which
             was
             to
             make
             both
             Pompey
             and
             Caesar
             the
             instruments
             of
             
               Divine
               justice
            
             to
             punish
             the
             Romans
             for
             their
             
               lusts
               ,
               ambition
            
             and
             cruelty
             ,
             which
             were
             never
             greater
             then
             in
             that
             age
             .
             Now
             then
             if
             God
             may
             justly
             punish
             offenders
             ,
             
             why
             may
             he
             not
             spare
             some
             to
             make
             them
             his
             instruments
             in
             the
             punishing
             of
             others
             ,
             especially
             since
             after
             he
             hath
             used
             his
             rods
             he
             may
             cast
             them
             into
             the
             fire
             too
             ?
             as
             was
             evident
             in
             the
             instance
             of
             Caesar
             ,
             who
             after
             all
             his
             slaughters
             and
             triumphs
             was
             murdered
             in
             the
             Senate
             ,
             and
             that
             by
             some
             who
             had
             been
             as
             active
             as
             any
             for
             him
             .
             And
             herein
             divine
             justice
             ,
             both
             as
             to
             the
             punishment
             of
             the
             persons
             and
             the
             means
             of
             it
             ,
             hath
             been
             very
             remarkable
             in
             multitudes
             of
             instances
             ,
             which
             every
             ones
             reading
             may
             afford
             him
             .
          
           
             4.
             
             Therefore
             ,
             another
             account
             why
             God
             may
             spare
             wicked
             men
             a
             great
             while
             ,
             is
             ,
             
               That
               divine
               providence
               might
               more
               remarkably
               be
               observed
               in
               the
               manner
               of
               their
               punishment
               afterwards
               .
               Plutarch
            
             tells
             us
             of
             Callippus
             ,
             who
             was
             stabd
             by
             his
             enemies
             with
             the
             samd
             Dagger
             with
             which
             he
             had
             kild
             Dion
             under
             a
             pretence
             of
             friendship
             .
             And
             when
             Mitius
             the
             Argive
             was
             kild
             in
             a
             tumult
             ,
             afterwards
             upon
             the
             day
             of
             a
             solemn
             shew
             ,
             a
             
               brass
               statue
            
             in
             the
             market
             place
             fell
             upon
             his
             murderer
             and
             kild
             him
             there
             .
             But
             most
             remarkable
             is
             the
             story
             of
             Belsus
             recorded
             by
             the
             same
             author
             ,
             who
             having
             kild
             his
             Father
             and
             a
             long
             time
             concealed
             it
             ,
             goes
             one
             night
             to
             supper
             to
             some
             Friends
             ,
             and
             while
             he
             was
             there
             ,
             thrusts
             up
             his
             spear
             into
             a
             swallows
             nest
             and
             pulls
             it
             down
             and
             kills
             the
             young
             ones
             ;
             his
             Friends
             asking
             him
             the
             reason
             of
             so
             strange
             an
             action
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Do
               not
               you
               bear
            
             ,
             saith
             he
             ,
             
               how
               they
               falsly
               accuse
               me
               ,
               and
               cry
               out
               that
               I
               have
               kild
               my
               Father
               ?
            
             Which
             being
             by
             the
             persons
             present
             carried
             to
             the
             King
             ,
             and
             the
             truth
             of
             it
             found
             out
             ,
             he
             was
             executed
             for
             it
             .
             Such
             strange
             wayes
             doth
             providence
             sometimes
             use
             to
             shew
             how
             vigilant
             it
             is
             ,
             even
             when
             we
             think
             it
             sleeps
             the
             most
             .
          
           
             5.
             
             
               Though
               God
               spares
               the
               persons
               of
               wicked
               men
               ,
               he
               doth
               not
               defer
               their
               punishment
               ,
            
             when
             the
             thoughts
             of
             their
             evil
             actions
             is
             the
             greatest
             torment
             to
             them
             ;
             
               Maxima
               peccat●
               pena
               est
               ,
               peccasse
               ,
            
             as
             Seneca
             speaks
             .
             Sin
             bears
             its
             own
             punishment
             along
             with
             it
             .
             Wickedness
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               most
               exquisite
               contriver
               of
               misery
               ,
            
             which
             fills
             the
             minds
             of
             those
             who
             commit
             it
             with
             continual
             consternations
             ,
             anxieties
             and
             perplexities
             of
             mind
             .
             But
             as
             that
             
             often
             and
             deservedly
             cited
             author
             on
             this
             subject
             ,
             Plutarch
             tells
             us
             ,
             most
             men
             are
             in
             this
             like
             Children
             ,
             who
             when
             they
             behold
             malefactors
             in
             the
             Theatres
             in
             their
             cloth
             of
             gold
             and
             purple
             robes
             ,
             with
             their
             crowns
             on
             their
             heads
             dancing
             about
             ,
             they
             admire
             them
             ,
             and
             imagine
             them
             to
             be
             most
             happy
             men
             ,
             till
             they
             see
             them
             lashed
             and
             beaten
             ,
             and
             fire
             come
             out
             from
             their
             brave
             apparel
             ;
             so
             saith
             he
             ,
             as
             long
             as
             men
             see
             others
             in
             their
             pomp
             and
             grandeur
             ,
             they
             think
             them
             far
             from
             punishment
             ,
             till
             they
             behold
             their
             execution
             ,
             which
             saith
             he
             ,
             is
             not
             so
             much
             the
             entrance
             of
             their
             punishment
             as
             the
             perfection
             of
             it
             .
             So
             that
             the
             longer
             the
             time
             of
             their
             lives
             is
             ,
             the
             longer
             is
             the
             time
             of
             their
             punishment
             here
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               they
               are
               not
               punished
               when
               they
               grow
               old
               ,
               but
               they
               are
               grown
               old
               in
               punishments
               .
            
             Cannot
             we
             say
             a
             person
             is
             punished
             while
             he
             is
             in
             prison
             and
             hath
             his
             fetters
             upon
             him
             ,
             till
             his
             execution
             comes
             ?
             nor
             that
             one
             that
             hath
             drunk
             poison
             ,
             is
             a
             dying
             while
             he
             walks
             about
             till
             the
             cold
             comes
             to
             his
             heart
             and
             kills
             him
             ?
             
               if
               we
               deny
            
             ,
             saith
             he
             ,
             
               that
               all
               the
               inquietudes
               ,
               horrors
               and
               anxieties
               of
               mind
               which
               wicked
               men
               have
               ,
               are
               no
               part
               of
               their
               punishment
               ,
               we
               may
               as
               well
               say
               that
               a
               fish
               which
               bath
               swallowed
               the
               hook
               is
               not
               taken
               ,
               because
               he
               is
               not
               fryed
               ,
               or
               cut
               in
               pieces
               .
            
             So
             it
             is
             with
             every
             wicked
             man
             ,
             he
             hath
             swallowed
             the
             hook
             when
             he
             hath
             committed
             an
             evil
             action
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             and
             his
             conscience
             within
             him
             ,
             as
             he
             expresseth
             it
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             Which
             in
             the
             Prophets
             expression
             is
             ,
             
               the
               wicked
               are
               like
               a
               troubled
               sea
               which
               casts
               forth
               nothing
               but
               mire
               and
               dirt
               .
            
             As
             
             Apollodorus
             dreamt
             ,
             that
             he
             was
             flead
             ,
             and
             boyled
             by
             the
             Scythians
             ,
             and
             that
             his
             heart
             spake
             to
             him
             out
             of
             the
             Cauldron
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               am
               the
               cause
               of
               all
               this
               .
            
             God
             deals
             by
             wicked
             men
             as
             Caligula
             was
             wont
             to
             say
             of
             those
             he
             commanded
             to
             be
             executed
             ,
             
               ferit
               ut
               sentiant
               se
               mori
            
             ,
             he
             so
             punishes
             them
             as
             to
             make
             them
             sensible
             of
             their
             punishments
             .
             And
             as
             Tacitus
             speaks
             of
             cruel
             and
             wicked
             persons
             ,
             
               quorum
               mentes
               si
               recludantur
               poss●nt
               aspici
               laniatus
               &
               ictus
            
             ;
             
             
               quando
               ut
               corpora
               verberibus
               ,
               ita
               saevitia
               ,
               libidine
               ,
               malis
               consult
               is
               animus
               dilaceretur
               .
            
             Wiekedness
             is
             the
             only
             fury
             which
             continually
             haunts
             and
             lashes
             those
             who
             delight
             in
             it
             ,
             and
             leaves
             still
             behind
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               loathsome
               and
               terrible
               perturbations
            
             ,
             secret
             gripings
             of
             conscience
             and
             self
             condemning
             thoughts
             for
             their
             folly
             and
             wickedness
             ;
             like
             Lysimachus
             ,
             who
             for
             extream
             thirst
             offered
             his
             Kingdom
             to
             the
             Getae
             to
             quench
             it
             ,
             which
             when
             he
             had
             done
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               What
               a
               wretch
               was
               I
            
             (
             saith
             he
             )
             
               to
               lose
               such
               a
               Kingdom
               for
               so
               short
               a
               pleasure
               !
            
             And
             though
             wicked
             men
             be
             not
             sensible
             of
             the
             loss
             of
             a
             far
             more
             glorious
             Kingdom
             then
             this
             of
             Lysimachus
             ,
             viz.
             
               that
               of
               heaven
            
             ,
             yet
             they
             cannot
             but
             be
             sensible
             how
             much
             they
             have
             lost
             that
             Kingdom
             which
             every
             
               good
               man
            
             hath
             in
             the
             tranquillity
             of
             his
             spirit
             ,
             and
             the
             command
             of
             his
             passions
             .
          
           
             6.
             
             
               The
               time
               that
               God
               spares
               wicked
               men
               ,
               is
               not
               so
               long
               as
               we
               think
               for
               .
            
             It
             is
             all
             one
             ,
             as
             Plutarch
             saith
             ,
             as
             if
             we
             should
             complain
             ,
             that
             the
             malefactor
             was
             punished
             in
             the
             evening
             and
             not
             in
             the
             
               morning
               ;
               Gods
               forbearance
            
             is
             but
             for
             a
             very
             little
             time
             ,
             compared
             with
             his
             own
             duration
             .
             We
             measure
             God
             by
             the
             short
             hour-glass
             of
             our
             own
             time
             ,
             when
             we
             are
             so
             ready
             to
             confine
             him
             to
             our
             measures
             .
             The
             time
             seems
             long
             to
             us
             ,
             but
             it
             is
             as
             nothing
             in
             its
             self
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               whole
               life
               of
               man
               compared
               with
               eternity
               is
               nothing
               .
            
             Besides
             all
             this
             time
             God
             suffers
             wicked
             men
             to
             live
             here
             ,
             he
             hath
             them
             under
             safe
             custody
             ;
             he
             doth
             but
             let
             them
             take
             the
             air
             within
             the
             prison-walls
             ,
             or
             it
             may
             be
             they
             may
             play
             and
             sport
             themselves
             there
             ,
             but
             there
             is
             
               no
               possibility
            
             of
             escaping
             out
             of
             the
             hands
             of
             
               Divine
               justice
            
             .
          
           
             7.
             
             
               God
               forbears
               wicked
               men
               here
               ,
               because
               the
               time
               is
               to
               come
               wherein
               God
               intends
               to
               punish
               them
               .
            
             This
             is
             the
             highest
             vindication
             of
             
               Divine
               Providence
            
             as
             to
             the
             present
             impunity
             of
             wicked
             men
             in
             the
             world
             ,
             because
             this
             is
             not
             the
             proper
             season
             for
             the
             open
             execution
             of
             Iustice.
             There
             are
             but
             few
             in
             comparison
             whom
             Iustice
             causeth
             to
             be
             executed
             in
             the
             ●rison
             ,
             of
             what
             are
             reserved
             for
             the
             
               general
               Assizes
               ;
               God
            
             reserves
             them
             for
             a
             fair
             and
             open
             tryal
             ,
             for
             the
             greater
             vindication
             
             of
             his
             honour
             and
             manifestation
             of
             his
             Iustice
             to
             the
             world
             .
             And
             although
             
               Gods
               judgements
            
             even
             in
             this
             world
             be
             sometimes
             so
             remarkable
             ,
             that
             we
             cannot
             but
             see
             a
             hand
             of
             Providence
             in
             them
             ,
             yet
             they
             are
             but
             few
             whom
             God
             doth
             so
             remarkably
             punish
             here
             to
             make
             us
             more
             firmly
             believe
             a
             day
             of
             judgement
             to
             come
             .
             Which
             though
             it
             be
             most
             clearly
             and
             fully
             revealed
             in
             Scripture
             ,
             yet
             the
             Heathens
             themselves
             from
             meer
             reason
             have
             had
             such
             a
             perswasion
             of
             it
             ,
             that
             they
             have
             given
             this
             as
             another
             great
             reason
             ,
             why
             God
             did
             forbear
             to
             punish
             wicked
             men
             here
             ,
             because
             he
             did
             reserve
             them
             for
             future
             punishment
             .
             For
             as
             the
             same
             Moralist
             speaks
             in
             the
             same
             discourse
             concerning
             the
             soul
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               this
               present
               life
               is
               the
               place
               of
               the
               souls
            
             
             
               combat
               ,
               which
               when
               it
               hath
               finished
               ,
               it
               then
               receives
               according
               to
               its
               performance
               of
               it
               .
            
             And
             as
             he
             before
             speaks
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               The
               same
               reason
               which
               confirms
               providence
               ,
               doth
               likewise
               confirm
               the
               immortality
               of
               the
               soul
               ;
               and
               if
               one
               be
               taken
               away
               ,
               the
               other
               follows
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               And
               if
               the
               soul
               doth
               subsist
               after
               death
               ,
               it
               stands
               to
               the
               greatest
               reason
               that
               it
               should
               there
               receive
               either
               reward
               or
               punishment
               .
            
             Thus
             we
             see
             how
             far
             natural
             light
             and
             moral
             reason
             will
             carry
             men
             in
             the
             vindicating
             
               Divine
               Providence
            
             as
             to
             the
             present
             impunity
             of
             wicked
             men
             .
          
           
             The
             other
             part
             which
             concerns
             the
             
               sufferings
               of
               good
               men
            
             is
             not
             of
             so
             great
             difficulty
             ,
             because
             there
             are
             none
             so
             good
             
             as
             not
             to
             have
             a
             mixture
             of
             evil
             in
             them
             ,
             and
             as
             they
             have
             a
             mixture
             of
             evil
             ,
             so
             they
             have
             but
             a
             mixture
             of
             punishment
             ;
             none
             lying
             under
             so
             great
             miseries
             here
             but
             withall
             they
             have
             some
             share
             in
             the
             comforts
             of
             this
             life
             .
             And
             therefore
             it
             is
             less
             wonder
             ,
             that
             this
             part
             of
             
               Divine
               Providence
            
             which
             concerns
             the
             sufferings
             of
             good
             men
             ,
             hath
             not
             wanted
             some
             among
             the
             
               Heathen
               Moralists
            
             who
             have
             made
             it
             their
             design
             to
             vindicate
             it
             ;
             which
             setting
             aside
             what
             Simplicius
             on
             Epictetus
             and
             many
             others
             have
             done
             ,
             is
             fully
             performed
             by
             Seneca
             in
             his
             tract
             on
             this
             very
             s●●●●ct
             ,
             
               ●●ur
               bonis
               male
               sit
               ,
               cum
               sit
               Providentia
               ,
            
             (
             as
             Muretu●●
             restores
             the
             title
             of
             that
             
             
             
             
             
             book
             )
             wherein
             these
             following
             accounts
             are
             given
             of
             it
             .
          
           
             1.
             
             
               God
               brings
               them
               up
               as
               his
               children
               under
               sharp
               discipline
               for
               their
               future
               benefit
               .
            
             A
             good
             man
             in
             Seneca's
             language
             ,
             is
             
               discipulus
               Dei
               ,
               aemulatorque
               ,
               &
               vera
               progenies
               :
            
             which
             in
             the
             language
             of
             the
             Scripture
             is
             
               one
               taught
               of
               God
               ,
               a
               follower
               of
            
             
             
               God
               ,
               and
               one
               born
               of
               him
               .
            
             Now
             saith
             he
             ,
             
               Parens
               ille
               magnificus
               ,
               virtutum
               non
               lenis
               exactor
               ,
               sicut
               severi
               patres
               ,
               durius
               educat
               .
               God
               who
               is
               the
               great
               Father
               of
               good
               men
               ,
               keeps
               them
               under
               discipline
               while
               under
               age
               ,
               and
               by
               hardship
               fits
               them
               for
               the
               practice
               of
               vertue
               .
            
             Thence
             he
             bids
             us
             take
             notice
             of
             the
             different
             indulgence
             of
             Fathers
             and
             Mothers
             to
             their
             Children
             ;
             the
             Father
             he
             hastens
             them
             to
             school
             ,
             suffers
             them
             not
             to
             be
             idle
             on
             their
             playdayes
             ,
             makes
             them
             toyle
             and
             sometimes
             cry
             ;
             the
             Mother
             she
             is
             all
             for
             holding
             them
             in
             her
             lap
             ,
             keeping
             them
             out
             of
             the
             Sun
             ,
             and
             from
             catching
             cold
             ,
             would
             not
             willingly
             have
             them
             either
             cry
             or
             take
             pains
             .
             
               Patrium
               habet
               Deus
               adversus
               bonos
               animum
               ,
               &
               illos
               fortius
               amat
               .
               God
               bears
               the
               indulgence
               of
               a
               Father
               towards
               his
               children
               and
               loves
               them
               with
               greater
               severity
               .
            
          
           
             2.
             
             
               Good
               men
               receive
               benefit
               by
               their
               sufferings
               ;
               quicquid
               evenit
               in
               suum
               colorem
               trahit
               ,
            
             saith
             Seneca
             of
             a
             good
             man
             ,
             which
             in
             the
             language
             of
             the
             Apostle
             is
             ,
             
               every
               thing
               works
               together
               for
               his
               good
               .
               The
               sea
               loseth
               nothing
               ,
            
             saith
             he
             ,
             
               of
               its
               saltness
               by
               the
               rivers
               running
               into
               it
               ,
               neither
               doth
               a
               good
               man
               by
               the
               current
               of
               his
               sufferings
               .
            
             And
             of
             all
             benefits
             which
             he
             receives
             ,
             that
             of
             the
             exercise
             and
             tryal
             of
             his
             vertue
             and
             patience
             is
             most
             discernable
             .
             
               Marcet
               sine
               adversario
               virtus
            
             ;
             as
             soon
             as
             Carthage
             was
             destroyed
             ,
             Rome
             fell
             to
             
               Luxury
               :
               True
               wrestlers
               desire
               to
               have
               some
               to
               try
               their
               strength
               upon
               them
               ;
               cui
               non
               industrio
               otium
               poena
               est
               ?
            
             an
             active
             spirit
             hates
             idleness
             and
             cowardise
             ;
             for
             
               etiamsi
               ceciderit
               ,
               de
               genu
               pugnat
               ,
               though
               his
               legs
               be
               cut
               off
               ,
               he
               will
               fight
               on
               his
               knees
               .
            
          
           
             3.
             
             
               It
               redounds
               to
               Gods
               honour
               when
               good
               men
               bear
               up
               under
               sufferings
               .
               Ecce
               par
               Deo
               dignum
               vir
               fortis
               cum
               mala
               fortuna
               compositus
               .
            
             It
             is
             a
             spectacle
             God
             delights
             to
             see
             ,
             a
             good
             man
             combat
             with
             calamities
             .
             God
             doth
             in
             Seneca's
             phrase
             
               quosdam
               fastidio
               transire
               ▪
            
             passeth
             them
             by
             in
             a
             slight
             ;
             
               an
               old
               wrestler
               scorns
               to
               contend
               with
               a
               coward
               ,
               one
               who
               is
               vinci
               paratus
               ,
            
             
             ready
             to
             yeild
             up
             presently
             .
             
               Calamitates
               sub
               jugum
               mittere
               proprium
               magni
               viri
               est
               ,
            
             It
             argues
             a
             noble
             spirit
             to
             be
             able
             to
             subdue
             miseries
             .
          
           
             4.
             
             
               It
               tends
               to
               the
               tryal
               and
               increase
               of
               their
               strength
               Seneca
            
             highly
             extols
             that
             speech
             of
             the
             
               Philosopher
               Demetrius
               ,
               Nihil
               infelicius
               eo
               cui
               nihil
               unquam
               evenit
               adversi
               ;
               non
               licuit
               enim
               illi
               se
               experiri
               .
            
             He
             is
             the
             most
             unhappy
             man
             who
             never
             knew
             what
             misery
             meant
             ;
             for
             he
             could
             never
             know
             what
             he
             was
             able
             to
             bear
             .
             And
             ,
             as
             he
             saith
             ,
             to
             pass
             ones
             life
             away
             
               sine
               morsu
               animi
            
             ,
             without
             any
             trouble
             ,
             it
             is
             
               ignorare
               rerum
               naturae
               alteram
               partem
            
             ,
             not
             to
             know
             what
             is
             upon
             the
             reverse
             of
             nature
             .
             
               Idem
               licet
               fecerint
               qui
               integri
               revertuntur
               ex
               acie
               ,
               magis
               spectatur
               qui
               sancius
               redit
               .
            
             Though
             he
             that
             comes
             home
             sound
             might
             fight
             as
             well
             as
             he
             that
             is
             wounded
             ,
             yet
             the
             wounded
             person
             hath
             the
             more
             pitty
             ,
             and
             is
             most
             cryed
             up
             for
             his
             valour
             .
             The
             Pilot
             is
             seen
             in
             a
             tempest
             ,
             a
             Souldier
             in
             battel
             ,
             and
             a
             good
             man
             in
             sufferings
             .
             God
             doth
             by
             such
             ,
             as
             Masters
             do
             by
             
               Scholars
               ,
               qui
               plus
               laboris
               ab
               his
               exigunt
               ,
               quibus
               certior
               spes
               est
               :
            
             who
             set
             the
             best
             wits
             the
             
               hardest
               tasks
            
             .
          
           
             5.
             
             
               God
               exerciseth
               good
               men
               with
               sufferings
               ,
               to
               discover
               the
               indifferency
               of
               those
               things
               which
               men
               value
               so
               much
               in
               the
               world
               ,
               when
               he
               denyes
               them
               to
               good
               men
               .
            
             Blindness
             would
             be
             hateful
             ,
             if
             none
             were
             blind
             but
             such
             whose
             eyes
             were
             put
             out
             ;
             and
             therefore
             Appius
             and
             Metellus
             were
             blind
             .
             Riches
             are
             no
             good
             things
             ,
             therefore
             the
             worst
             as
             well
             as
             the
             best
             have
             them
             .
             
               Nullo
               modo
               magis
               potest
               Deus
               concupita
               traducere
               ,
               quam
               si
               illa
               ad
               turpissimos
               defert
               ,
               ab
               optimis
               abigit
               .
               God
            
             could
             not
             traduce
             or
             defame
             those
             things
             more
             which
             men
             desire
             so
             much
             ,
             then
             by
             taking
             them
             away
             from
             the
             best
             of
             men
             ,
             and
             giving
             them
             to
             the
             worst
             .
          
           
             6.
             
             That
             they
             might
             be
             examples
             to
             others
             of
             patience
             and
             constancy
             ;
             For
             as
             Seneca
             concludes
             ,
             
               nati
               sunt
               in
               exemplar
            
             ,
             they
             are
             born
             to
             be
             patterns
             to
             others
             .
             If
             to
             these
             things
             we
             add
             what
             the
             Word
             of
             God
             discovers
             concerning
             the
             
               nature
               ,
               grounds
            
             ,
             and
             ends
             of
             afflictions
             ,
             and
             that
             glory
             which
             shall
             be
             revealed
             ,
             in
             comparison
             with
             
               which
               exceeding
               weight
               of
               glory
               these
               light
               and
               momentany
               afflictions
               are
               not
               at
               all
               to
               be
               valued
               ,
            
             then
             we
             have
             a
             clear
             and
             full
             vindication
             of
             Divine
             
             Providence
             ,
             as
             to
             the
             sufferings
             of
             good
             men
             ,
             as
             well
             as
             to
             the
             Impunity
             of
             such
             as
             are
             wicked
             .
             But
             how
             ever
             from
             hence
             we
             see
             how
             far
             the
             meer
             light
             of
             reason
             hath
             carryed
             men
             in
             resolving
             these
             difficulties
             concerning
             
               Gods
               Providence
            
             in
             the
             world
             ,
             and
             what
             a
             
               rational
               account
            
             may
             be
             given
             of
             them
             ,
             supposing
             evil
             of
             punishment
             to
             arise
             from
             sin
             ,
             and
             that
             there
             is
             a
             God
             in
             the
             world
             ,
             who
             is
             ready
             to
             punish
             the
             wicked
             and
             to
             reward
             the
             good
             :
             Which
             was
             the
             thing
             to
             be
             shewed
             .
          
        
         
           
           
             CHAP.
             IV.
             Of
             the
             Origine
             of
             Nations
             .
          
           
             
               
                 All
                 mankind
                 derived
                 from
              
               Adam
               ,
               
                 if
                 the
                 Scriptures
                 be
                 true
                 .
                 The
                 contrary
                 supposition
                 an
                 introduction
                 to
                 Atheism
                 .
                 The
                 truth
                 of
                 the
                 history
                 of
                 the
                 flood
                 .
                 The
                 possibility
                 of
                 an
                 universal
                 deluge
                 proved
                 .
                 The
                 flood
                 universal
                 as
                 to
                 mankind
                 ,
                 whether
                 universal
                 as
                 to
                 the
                 earth
                 and
                 animals
                 ;
                 no
                 necessity
                 of
                 asserting
                 either
                 .
                 Yet
                 supposing
                 the
                 possibility
                 of
                 it
                 demonstrated
                 without
                 creation
                 of
                 new
                 waters
                 .
                 Of
                 the
                 fountains
                 of
                 the
                 deep
                 .
                 The
                 proportion
                 which
                 the
                 height
                 of
                 mountains
                 bears
                 to
                 the
                 Diameter
                 of
                 the
                 earth
                 .
                 No
                 mountains
                 much
                 above
                 three
                 mile
                 perpendicular
                 .
                 Of
                 the
                 Origine
                 of
                 fountains
                 .
                 The
                 opinion
                 of
              
               Aristotle
               
                 and
                 others
                 concerning
                 it
                 discussed
                 .
                 The
                 true
                 account
                 of
                 them
                 from
                 the
                 vapours
                 arising
                 from
                 the
                 mass
                 of
                 subterraneous
                 waters
                 .
                 Of
                 the
                 capacity
                 of
                 the
                 Ark
                 for
                 receiving
                 the
                 Animals
                 from
              
               Buteo
               
                 and
                 others
                 .
                 The
                 truth
                 of
                 the
                 deluge
                 from
                 the
                 Testimony
                 of
                 Heathen
                 Nations
                 .
                 Of
                 the
                 propagation
                 of
                 Nations
                 from
              
               Noahs
               
                 posterity
                 .
                 Of
                 the
                 beginning
                 of
                 the
              
               Assyrian
               
                 Empire
                 .
                 The
                 multiplication
                 of
                 mankind
                 after
                 the
                 flood
                 .
                 Of
                 the
                 Chronology
                 of
                 the
                 LXX
                 .
                 Of
                 the
                 time
                 between
                 the
                 flood
                 and
              
               Abraham
               ,
               
                 and
                 the
                 advantages
                 of
                 it
                 .
                 Of
                 the
                 pretence
                 of
                 such
                 Nations
                 ,
                 who
                 called
                 themselves
                 Aborigines
                 .
                 A
                 discourse
                 concerning
                 the
                 first
                 plantation
                 of
              
               Greece
               ,
               
                 the
                 common
                 opinion
                 propounded
                 and
                 rejected
                 .
                 The
              
               Hellens
               
                 not
                 the
                 first
                 inhabitants
                 of
              
               Greece
               ,
               
                 but
                 the
              
               Pelasgi
               .
               
                 The
                 large
                 spread
                 of
                 them
                 over
                 the
                 parts
                 of
              
               Greece
               ;
               
                 Of
                 their
                 language
                 different
                 from
                 the
              
               Greeks
               .
               
                 Whence
                 these
              
               Pelasgi
               
                 came
                 ;
                 that
              
               Phaleg
               
                 was
                 the
              
               Pelasgus
               of
               Greece
               ,
               
                 and
                 the
                 leader
                 of
                 that
                 Colony
                 proved
                 from
              
               Epiphanius
               :
               
                 the
                 language
                 of
                 the
              
               Pelasgi
               in
               Greece
               
                 Oriental
                 :
                 thence
                 an
                 account
                 given
                 of
                 the
                 many
                 Hebrew
                 words
                 in
                 the
                 Greek
                 language
                 ,
                 and
                 the
                 remainders
                 of
                 the
                 Eastern
                 languages
                 in
                 the
                 Islands
                 of
              
               Greece
               ,
               
                 both
                 which
                 not
                 from
                 the
              
               Phaenicians
               as
               Bochartus
               
                 thinks
                 ,
                 but
                 from
                 the
                 old
              
               Pelasgi
               .
               
                 Of
                 the
                 ground
                 of
                 the
                 affinity
                 between
                 the
              
               Jews
               and
               Lacedaemonians
               .
               
                 Of
                 the
                 peopling
                 of
              
               Amercia
               .
            
          
           
             THE
             next
             thing
             we
             proceed
             to
             give
             a
             rational
             account
             
             of
             ,
             in
             the
             history
             of
             the
             fi●●t
             ages
             of
             the
             world
             contained
             
             in
             Scripture
             ,
             is
             the
             peopling
             of
             the
             world
             from
             Adam
             .
             Which
             is
             of
             great
             consequence
             for
             us
             to
             understand
             ,
             not
             only
             for
             the
             satisfaction
             of
             our
             curiosity
             as
             to
             the
             true
             Origine
             of
             Nations
             ,
             but
             also
             in
             order
             to
             our
             believing
             the
             truth
             of
             the
             Scriptures
             ,
             and
             the
             universal
             effects
             of
             the
             fall
             of
             man.
             Neither
             of
             which
             can
             be
             sufficiently
             cleared
             without
             this
             .
             For
             as
             it
             is
             hard
             to
             conceive
             how
             the
             effects
             of
             mans
             fall
             should
             extend
             to
             all
             mankinde
             ,
             unless
             all
             mankind
             were
             propagated
             from
             Adam
             ;
             so
             it
             is
             unconceivable
             how
             the
             account
             of
             things
             given
             in
             Scripture
             should
             be
             true
             ,
             if
             there
             were
             persons
             existent
             in
             the
             world
             long
             before
             Adam
             was
             .
             Since
             the
             Scripture
             doth
             so
             plainly
             affirm
             ,
             
               that
               God
               hath
               made
               of
               one
               blood
               all
               Nations
               of
               men
               ,
               for
               to
               dwell
               on
               the
               face
               of
               the
               earth
            
             ;
             Some
             
               Greek
               copyes
            
             read
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             leaving
             
             out
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             the
             
               vulgar
               Latin
            
             follows
             :
             the
             
               Arabick
               version
            
             to
             explain
             both
             ,
             reads
             it
             
               ex
               homine
            
             ,
             or
             as
             
               De
               Dieu
            
             renders
             it
             
               ex
               Adamo
               uno
            
             ,
             there
             being
             but
             the
             difference
             of
             one
             letter
             in
             the
             
               Eastern
               languages
            
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             one
             denoting
             blood
             ,
             and
             the
             other
             man.
             But
             if
             we
             take
             it
             as
             our
             more
             ordinary
             copyes
             read
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             yet
             thereby
             it
             is
             plain
             ,
             that
             the
             meaning
             is
             not
             ,
             that
             all
             mankind
             was
             made
             of
             the
             same
             
               uniform
               matter
            
             ,
             as
             the
             author
             of
             the
             Prae-Adamites
             weakly
             imagined
             (
             for
             by
             that
             reason
             ,
             not
             only
             mankind
             ,
             but
             the
             whole
             world
             might
             be
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             same
             blood
             ,
             since
             all
             things
             in
             the
             world
             were
             at
             first
             formed
             out
             of
             the
             same
             matter
             )
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             taken
             there
             in
             the
             sense
             in
             which
             it
             occurs
             in
             the
             best
             Greek
             authors
             for
             the
             stock
             out
             of
             which
             men
             come
             :
             So
             Homer
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             Thence
             those
             who
             are
             near
             relations
             ,
             are
             called
             in
             Sophocles
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             thence
             the
             name
             of
             Consanguinity
             for
             nearness
             of
             relation
             ;
             and
             Virgil
             useth
             sanguis
             in
             the
             same
             sense
             ,
             
               Trojano
               à
               sanguine
               duci
               .
            
             So
             that
             the
             Apostles
             meaning
             is
             ,
             that
             however
             men
             now
             are
             
             so
             dispersed
             in
             their
             habitations
             ,
             and
             differ
             so
             much
             in
             language
             and
             customs
             from
             each
             other
             ,
             yet
             they
             all
             were
             originally
             of
             the
             same
             stock
             ,
             and
             did
             derive
             their
             succession
             from
             that
             first
             man
             whom
             God
             created
             .
             Neither
             can
             it
             be
             conceived
             on
             what
             account
             Adam
             in
             the
             Scripture
             is
             called
             the
             
               first
               man
            
             ,
             and
             that
             
               he
               was
               made
               a
               living
               soul
               ,
               and
               of
               the
            
             
             
               earth
               ,
               earthy
            
             ;
             unless
             it
             were
             to
             denote
             that
             he
             was
             absolutely
             the
             first
             of
             his
             kind
             ,
             and
             so
             was
             to
             be
             the
             standard
             and
             measure
             of
             all
             that
             follows
             .
             And
             when
             our
             Saviour
             would
             reduce
             all
             things
             to
             the
             beginning
             ,
             he
             instanceth
             in
             those
             words
             which
             were
             pronounced
             after
             Eve
             was
             formed
             ,
             
               But
               from
               the
               beginning
               of
               the
               creation
               God
               made
               them
               male
               and
            
             
             
               female
               ;
               for
               this
               cause
               shall
               a
               man
               leave
               Father
               and
               Mother
               and
               cleave
               unto
               his
               Wife
               .
            
             Now
             nothing
             can
             be
             more
             plain
             and
             easie
             then
             from
             hence
             to
             argue
             thus
             ;
             those
             of
             whom
             those
             words
             were
             spoken
             ,
             were
             the
             first
             male
             and
             female
             which
             were
             made
             in
             the
             beginning
             of
             the
             Creation
             ;
             but
             it
             is
             evident
             these
             words
             were
             spoken
             of
             Adam
             and
             
               Eve
               :
               And
            
             Adam
             
               said
               ,
               this
               is
               now
               bone
               of
               my
               bone
               ,
               and
               flesh
               of
               my
               flesh
               :
            
             
             
               therefore
               shall
               a
               man
               leave
               his
               Father
               and
               his
               Mother
               and
               shall
               cleave
               unto
               his
               Wife
               .
            
             If
             the
             Scriptures
             then
             of
             the
             
               New
               Testament
            
             be
             true
             ,
             it
             is
             most
             plain
             and
             evident
             that
             all
             mankind
             is
             descended
             from
             Adam
             ;
             and
             no
             less
             conspicuous
             is
             it
             from
             the
             history
             of
             the
             Creation
             as
             delivered
             by
             Moses
             .
          
           
             For
             how
             necessary
             had
             it
             been
             for
             Moses
             ,
             when
             he
             was
             
             giving
             an
             account
             of
             the
             Origine
             of
             things
             ,
             to
             have
             discovered
             by
             whom
             the
             world
             was
             first
             planted
             ,
             if
             there
             had
             been
             any
             such
             plantation
             before
             Adam
             ;
             but
             to
             say
             that
             all
             the
             design
             of
             Moses
             was
             only
             to
             give
             an
             account
             of
             the
             Origine
             and
             history
             of
             the
             Iewish
             Nation
             ,
             and
             that
             Adam
             was
             only
             the
             first
             of
             that
             stock
             ,
             is
             manifestly
             ridiculous
             ,
             it
             being
             so
             clear
             ,
             that
             not
             only
             from
             Adam
             and
             Noah
             ,
             but
             from
             
               Sem
               ,
               Abraham
            
             ,
             and
             Isaac
             came
             other
             Nations
             besides
             that
             of
             Iews
             .
             And
             by
             the
             same
             reason
             that
             it
             is
             said
             ,
             that
             Moses
             only
             speaks
             of
             the
             Origine
             of
             the
             
               Iewish
               Nation
            
             in
             the
             history
             of
             Adam
             ,
             it
             may
             as
             well
             be
             said
             that
             Moses
             speaks
             only
             of
             the
             making
             of
             Canaan
             ,
             and
             that
             part
             of
             the
             heavens
             which
             was
             over
             it
             ,
             when
             he
             describes
             the
             Creation
             of
             the
             world
             in
             the
             six
             dayes
             work
             .
             For
             why
             may
             not
             the
             earth
             in
             
             the
             second
             ver
             .
             of
             Genesis
             be
             as
             well
             understood
             of
             the
             Land
             of
             Iudea
             ,
             and
             the
             light
             and
             production
             of
             animals
             and
             vegetables
             refer
             only
             to
             that
             ,
             as
             to
             understand
             it
             so
             in
             reference
             to
             the
             flood
             ,
             and
             in
             many
             other
             passages
             relating
             to
             those
             eldest
             times
             ?
             But
             the
             Author
             of
             that
             Hypothesis
             answers
             ,
             
               That
               the
               first
               Chapter
               of
            
             Genesis
             
               may
               relate
               to
               the
               true
               Origine
               of
               the
               world
               and
               the
               first
               peopling
               of
               it
               ,
               but
               in
               the
               second
            
             Moses
             
               begins
               to
               give
               an
               account
               of
               the
               first
               man
               and
               woman
               of
               the
               Iewish
               Nation
               .
            
             Very
             probable
             !
             but
             if
             this
             be
             not
             a
             putting
             asunder
             those
             which
             God
             hath
             joyned
             together
             ,
             nothing
             is
             .
             For
             doth
             not
             Moses
             plainly
             at
             first
             give
             an
             account
             of
             the
             formation
             of
             things
             in
             the
             first
             six
             dayes
             ,
             and
             of
             his
             rest
             on
             the
             seventh
             ?
             but
             how
             could
             he
             be
             said
             to
             have
             rested
             then
             from
             the
             works
             of
             Creation
             ,
             if
             after
             this
             followed
             the
             formation
             of
             Adam
             and
             Eve
             in
             the
             second
             Chapter
             ?
             Besides
             if
             the
             forming
             of
             man
             mentioned
             ,
             Gen.
             2.
             7.
             be
             distinct
             from
             that
             mentioned
             .
             Gen.
             1.
             27.
             then
             by
             all
             parity
             of
             reason
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             Generations
             of
             
               Heaven
               and
               earth
            
             mentioned
             ,
             Gen.
             2.
             4.
             must
             be
             distinct
             from
             the
             
               Creation
               of
               the
               heaven
               and
               earth
            
             mentioned
             ,
             Gen.
             1.
             1.
             
             And
             so
             if
             there
             were
             another
             Creation
             of
             heaven
             and
             earth
             belonging
             to
             the
             Iews
             in
             Gen.
             2.
             we
             may
             likewise
             believe
             that
             there
             was
             a
             new
             Creation
             of
             man
             and
             woman
             in
             that
             Chapter
             distinct
             from
             that
             mentioned
             in
             the
             former
             .
             Again
             further
             ,
             if
             there
             had
             been
             any
             such
             persons
             in
             the
             world
             before
             Adam
             ,
             no
             doubt
             Adam
             himself
             was
             ignorant
             of
             them
             ;
             or
             else
             it
             had
             been
             a
             false
             and
             ridiculous
             account
             which
             he
             gives
             of
             the
             name
             of
             his
             wife
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               because
               she
               was
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               mother
               of
               all
               living
            
             .
             Not
             of
             all
             
               living
               things
            
             ,
             for
             that
             
             had
             been
             a
             more
             proper
             description
             of
             a
             Ceres
             ,
             or
             
               Magna
               Mater
            
             ,
             or
             
               Diana
               multimammia
            
             ,
             of
             our
             Grand-mother
             the
             earth
             ,
             but
             certainly
             it
             extends
             to
             
               all
               of
               the
               kind
            
             ,
             that
             all
             living
             creatures
             that
             are
             of
             
               humane
               nature
            
             came
             from
             her
             .
             So
             the
             
               Chalde●
               Paraphrast
            
             understands
             it
             ,
             she
             was
             called
             Hava
             ,
             because
             she
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               mother
               of
               all
               the
               sons
               of
               men
               .
            
             And
             so
             the
             
               Arabick
               version
               ,
               quia
               ipsa
               fuit
               mater
               omnis
               viventis
               rationalis
               .
            
             To
             which
             
             purpose
             our
             Learned
             Selden
             cites
             the
             version
             of
             the
             
               Mauritanian
               Iews
            
             ,
             and
             the
             Persick
             of
             Tawasius
             .
          
           
           
             But
             what
             ever
             the
             credit
             or
             authority
             of
             these
             versions
             be
             ,
             this
             is
             most
             certain
             ,
             that
             Adam
             had
             no
             reason
             at
             all
             to
             have
             given
             this
             name
             to
             his
             wife
             ,
             as
             being
             
               the
               mother
               of
               all
               living
            
             ,
             if
             there
             had
             been
             any
             of
             mankind
             existing
             in
             the
             world
             from
             other
             mothers
             ,
             which
             had
             been
             long
             before
             Eve
             was
             formed
             .
             So
             that
             we
             find
             it
             plain
             and
             clear
             ,
             that
             if
             the
             report
             given
             of
             things
             in
             Scripture
             be
             true
             ,
             the
             hypothesis
             of
             Prae-Adamites
             is
             undoubtedly
             false
             .
             And
             certainly
             who
             ever
             seriously
             considers
             the
             frequent
             reflections
             on
             the
             authority
             of
             the
             Scriptures
             which
             were
             cast
             by
             the
             author
             of
             that
             Fiction
             ,
             and
             his
             endeavouring
             on
             all
             occasions
             to
             derogate
             from
             the
             miracles
             recorded
             in
             it
             ,
             may
             easily
             suspect
             the
             design
             of
             that
             Author
             was
             not
             to
             gain
             any
             credit
             to
             his
             opinion
             from
             those
             arguments
             from
             Scripture
             ,
             which
             he
             makes
             shew
             of
             (
             which
             are
             pittifully
             weak
             and
             ridiculous
             )
             but
             having
             by
             the
             help
             of
             such
             arguments
             made
             his
             opinion
             more
             plausible
             ,
             his
             hope
             was
             that
             his
             opinion
             would
             in
             time
             undermine
             the
             Scriptures
             themselves
             .
             When
             he
             had
             made
             it
             appear
             that
             the
             account
             given
             in
             the
             Scriptures
             of
             the
             plantation
             of
             the
             world
             was
             unsatisfactory
             ,
             since
             there
             were
             men
             before
             Adam
             ,
             which
             the
             Scriptures
             to
             please
             the
             
               Iewish
               Nation
            
             ,
             take
             no
             notice
             of
             .
             So
             that
             after
             he
             had
             attempted
             to
             prostitute
             the
             Scriptures
             to
             his
             opinion
             ,
             his
             next
             work
             had
             been
             to
             have
             turned
             them
             out
             of
             doors
             ,
             as
             not
             of
             credit
             to
             be
             relyed
             on
             by
             any
             when
             they
             were
             so
             common
             to
             every
             opinion
             .
             But
             how
             impious
             ,
             absurd
             and
             rude
             that
             attempt
             was
             upon
             the
             sacred
             and
             
               inviolable
               authority
            
             of
             the
             Scriptures
             ,
             hath
             been
             so
             fully
             discovered
             by
             his
             very
             many
             not
             unlearned
             adversaries
             ,
             that
             it
             might
             seem
             needless
             so
             much
             as
             to
             have
             taken
             notice
             of
             so
             weakly
             grounded
             ,
             and
             infirmly
             proved
             an
             opinion
             ,
             had
             it
             not
             thus
             far
             lain
             in
             my
             way
             in
             order
             to
             the
             clearing
             the
             true
             Origine
             of
             Nations
             according
             to
             the
             Scriptures
             .
             The
             main
             foundations
             of
             which
             fabulous
             opinion
             lying
             chiefly
             in
             the
             pretended
             antiquities
             of
             the
             
               Chaldaeans
               ,
               Egyptians
            
             ,
             and
             others
             ,
             have
             been
             fully
             taken
             away
             in
             our
             first
             bsok
             ,
             where
             our
             whole
             design
             was
             to
             manifest
             the
             want
             of
             credibility
             in
             those
             accounts
             of
             
               ancient
               times
            
             ,
             which
             are
             delivered
             by
             
               Heathen
               Nations
            
             in
             opposition
             to
             the
             Scriptures
             .
             There
             is
             nothing
             at
             all
             in
             Scripture
             from
             the
             Creation
             
             of
             Adam
             to
             the
             flood
             which
             seems
             to
             give
             any
             countenance
             to
             that
             figment
             ,
             but
             only
             what
             may
             be
             easily
             resolved
             from
             the
             consideration
             of
             the
             great
             conciseness
             of
             the
             
               Mosaick
               History
            
             ,
             in
             reporting
             that
             long
             interval
             of
             time
             which
             was
             between
             the
             fall
             of
             Adam
             ,
             and
             the
             Flood
             ;
             By
             means
             of
             which
             conciseness
             such
             things
             are
             reported
             as
             speedily
             done
             ,
             because
             immediatly
             succeeding
             in
             the
             story
             ,
             which
             asked
             a
             very
             considerable
             time
             before
             they
             could
             be
             effected
             ,
             and
             besides
             all
             things
             which
             were
             done
             before
             the
             Flood
             ,
             being
             all
             quite
             obliterated
             by
             it
             ,
             and
             all
             the
             numerous
             posterity
             of
             Adam
             being
             then
             destroyed
             (
             only
             Noah
             and
             his
             Family
             excepted
             )
             to
             what
             purpose
             had
             it
             been
             any
             further
             to
             have
             reported
             the
             passages
             before
             the
             Flood
             ,
             otherwise
             then
             thereby
             to
             let
             us
             understand
             the
             certainty
             of
             the
             succession
             of
             persons
             from
             Adam
             ,
             and
             such
             actions
             in
             those
             times
             which
             might
             be
             remarkable
             discoveries
             of
             
               Gods
               providence
            
             and
             mans
             wickedness
             in
             it
             ,
             which
             being
             most
             apparent
             at
             first
             in
             Cain
             and
             his
             posteriry
             ,
             did
             by
             degrees
             so
             spread
             its
             self
             over
             the
             face
             of
             the
             then
             inhabited
             world
             ,
             that
             the
             just
             God
             was
             thereby
             provoked
             to
             send
             a
             Deluge
             among
             them
             to
             sweep
             away
             the
             present
             inhabitants
             to
             make
             room
             for
             another
             Generation
             to
             succeed
             them
             .
          
           
             This
             therefore
             we
             now
             come
             to
             consider
             ,
             
               viz.
               the
               History
               of
               the
               flood
               ,
            
             and
             the
             
               certainty
               of
               the
               propagation
               of
               the
               world
            
             
             from
             the
             posterity
             of
             Noah
             after
             the
             Flood
             .
             I
             begin
             with
             the
             History
             of
             
               the
               Flood
            
             its
             self
             ,
             as
             to
             which
             two
             things
             will
             be
             sufficient
             to
             demonstrate
             the
             truth
             of
             it
             .
             1.
             
             
               If
               there
               be
               nothing
               in
               it
               repugnant
               to
               reason
               .
            
             2.
             
             
               If
               we
               have
               sufficient
               evidence
               of
               the
               truth
               of
               it
               ,
               from
               such
               who
               yet
               have
               not
               believed
               the
               Scriptures
               .
            
             There
             are
             only
             two
             things
             which
             seem
             questionable
             to
             reason
             concerning
             the
             flood
             ;
             the
             first
             ,
             is
             ,
             
               concerning
               the
               possibility
               of
               the
               flood
               its
               self
            
             ;
             the
             other
             is
             ,
             
               concerning
               the
               capacity
               of
               the
               Ark
               for
               preserving
               all
               kinds
               of
               Animals
               .
            
             The
             only
             ground
             of
             questioning
             the
             possibility
             of
             such
             a
             Flood
             ,
             as
             that
             is
             related
             in
             Scripture
             ,
             hath
             been
             from
             hence
             ,
             that
             some
             have
             supposed
             it
             impossible
             ,
             that
             all
             the
             water
             which
             is
             contained
             in
             the
             ayr
             ,
             supposing
             it
             to
             fall
             down
             ,
             should
             raise
             the
             surface
             of
             water
             upon
             the
             earth
             a
             foot
             and
             a
             balf
             in
             height
             ;
             so
             that
             either
             new
             waters
             must
             be
             created
             to
             
             overflow
             the
             earth
             ,
             or
             else
             there
             must
             be
             supposed
             a
             rarefaction
             of
             the
             water
             contained
             in
             the
             Sea
             and
             all
             Rivers
             ,
             so
             that
             it
             must
             take
             up
             at
             least
             fifteen
             times
             the
             space
             that
             now
             it
             doth
             ;
             but
             then
             ,
             they
             say
             ,
             if
             the
             water
             had
             been
             thus
             rarified
             ,
             it
             could
             neithe●
             have
             destroyed
             man
             nor
             beast
             ,
             neither
             could
             
               Noabs
               Ark
            
             have
             been
             born
             up
             by
             it
             any
             more
             then
             by
             
               liquid
               ayre
            
             .
             To
             this
             therefore
             ,
             I
             answer
             .
          
           
             First
             ,
             I
             cannot
             see
             any
             urgent
             necessity
             from
             the
             Scripture
             to
             assert
             ,
             that
             the
             Flood
             did
             spread
             its
             self
             over
             all
             the
             surface
             of
             the
             earth
             .
             That
             all
             mankinde
             (
             those
             in
             the
             Ark
             excepted
             )
             were
             destroyed
             by
             it
             ,
             is
             most
             certain
             according
             to
             the
             Scriptures
             .
             When
             the
             occasion
             of
             the
             Flood
             is
             thus
             expressed
             ,
             
               And
               God
               saw
               that
               the
               wickedness
               of
               man
               was
               great
            
             
             
               upon
               earth
               ,
               and
               that
               every
               imagination
               of
               the
               thoughts
               of
               his
               heart
               was
               only
               evil
               continually
               .
               And
               the
               Lord
               said
               ,
               I
               will
               destroy
               man
               whom
               I
               have
               created
               from
               the
               face
               of
               the
               earth
               .
            
             It
             could
             not
             be
             then
             any
             particular
             deluge
             of
             so
             small
             a
             Country
             as
             Palestine
             ,
             which
             is
             here
             expressed
             ,
             as
             some
             have
             ridiculously
             imagined
             ;
             for
             we
             find
             an
             
               universal
               corruption
            
             in
             the
             earth
             mentioned
             as
             the
             cause
             ;
             an
             universal
             threatening
             upon
             all
             men
             for
             this
             cause
             ;
             and
             afterwards
             an
             
               universal
               destruction
            
             expressed
             ,
             as
             the
             effect
             of
             this
             
               Flood
               .
               And
               all
               fl●sh
               died
               that
               moved
               upon
               the
               earth
               ,
               and
               every
               man.
               And
               every
               living
               substance
               was
               destroyed
               which
               was
               upon
               the
               face
            
             
             
               of
               the
               ground
               ,
               both
               man
               and
               cattell
               ,
               and
               the
               creeping
               things
               ,
            
             
             
               and
               the
               fowl
               of
               the
               Heaven
               ,
               and
               they
               were
               destroyed
               from
               the
               earth
               ,
               and
            
             Noah
             
               only
               remained
               alive
               ,
               and
               they
               that
               were
               with
               him
               in
               the
               Ark.
            
             So
             then
             it
             is
             evident
             that
             the
             Flood
             was
             universal
             as
             to
             mankind
             ,
             but
             from
             thence
             follows
             no
             necessity
             at
             all
             of
             asserting
             the
             universality
             of
             it
             as
             to
             the
             Globe
             of
             the
             earth
             ,
             unless
             it
             be
             sufficiently
             proved
             that
             the
             whole
             earth
             was
             peopled
             before
             the
             Flood
             :
             which
             I
             despair
             of
             ever
             seeing
             proved
             .
             And
             what
             reason
             can
             there
             be
             to
             extend
             the
             Flood
             beyond
             the
             occasion
             of
             it
             ,
             which
             was
             the
             corruption
             of
             mankinde
             ?
             And
             it
             seems
             very
             strange
             that
             in
             so
             short
             an
             Interval
             ,
             in
             comparison
             as
             that
             was
             from
             Adam
             to
             the
             flood
             ,
             according
             to
             the
             ordinary
             computation
             ,
             viz.
             1656.
             years
             ,
             and
             not
             much
             above
             two
             thousand
             ,
             according
             to
             the
             largest
             ,
             the
             world
             should
             then
             be
             fully
             peopled
             ,
             when
             in
             so
             
             much
             longer
             a
             space
             of
             time
             since
             the
             flood
             to
             this
             day
             ,
             the
             earth
             is
             capable
             of
             receiving
             far
             more
             inhabitants
             ,
             then
             now
             it
             hath
             .
             The
             only
             probability
             then
             left
             for
             asserting
             the
             universality
             of
             the
             Flood
             ,
             as
             to
             the
             Globe
             of
             the
             earth
             ,
             is
             from
             the
             destruction
             of
             all
             
               living
               creatures
            
             together
             with
             man
             ;
             now
             though
             men
             might
             not
             have
             spread
             themselves
             over
             the
             whole
             surface
             of
             the
             earth
             ,
             yet
             beasts
             and
             
               creeping
               things
            
             might
             which
             were
             all
             destroyed
             with
             the
             Flood
             :
             For
             it
             is
             said
             ,
             
               That
               all
               flesh
               died
               that
               moved
               upon
               the
               earth
               ,
               both
               of
               fowl
               and
               of
               cattel
               ,
               and
               of
               beast
               ,
               and
               of
               every
               creeping
               thing
               ,
               that
               creepeth
               upon
               the
               earth
               ,
               and
               every
               man.
            
             To
             what
             end
             should
             there
             be
             not
             only
             a
             note
             of
             universality
             added
             ,
             but
             such
             a
             particular
             enumeration
             of
             the
             several
             kinds
             of
             
               beasts
               ,
               creeping
               things
            
             ,
             and
             fowls
             ,
             if
             they
             were
             not
             all
             destroyed
             ?
             To
             this
             I
             answer
             .
             I
             grant
             as
             far
             as
             the
             
               Flood
               extended
            
             ,
             all
             these
             were
             destroyed
             ;
             but
             I
             see
             no
             reason
             to
             extend
             the
             destruction
             of
             these
             beyond
             that
             compass
             and
             space
             of
             earth
             where
             men
             inhabited
             :
             Because
             the
             punishment
             upon
             the
             beasts
             was
             
               occasioned
               by
            
             ,
             and
             could
             not
             but
             be
             concomitant
             with
             the
             destruction
             of
             mankinde
             ,
             but
             (
             the
             occasion
             of
             the
             deluge
             being
             the
             sin
             of
             man
             ,
             who
             was
             punished
             in
             the
             beasts
             ,
             that
             were
             destroyed
             for
             his
             sake
             ,
             as
             well
             as
             in
             himself
             )
             where
             the
             occasion
             was
             not
             ,
             as
             where
             there
             were
             animals
             ,
             and
             no
             men
             ,
             there
             seems
             no
             necessity
             of
             extending
             the
             Flood
             thither
             .
             But
             to
             what
             end
             then
             it
             will
             be
             replied
             ,
             
               Did
               God
               command
            
             Noah
             
               with
               so
               much
               care
               to
               take
               of
               all
               kind
               of
               beasts
               ,
               and
               birds
               ,
               and
               creeping
               things
               into
               the
               ark
               with
               him
               ,
               if
               all
               these
               living
               creatures
               were
               not
               destroyed
               by
               the
               Flood
               ?
            
             I
             answer
             ,
             because
             all
             those
             things
             were
             destroyed
             where
             ever
             the
             Flood
             was
             ;
             suppose
             then
             the
             whole
             Continent
             of
             Asia
             was
             peopled
             before
             the
             Flood
             ,
             which
             is
             as
             much
             as
             we
             may
             in
             reason
             suppose
             ,
             I
             say
             ,
             all
             the
             living
             creatures
             in
             that
             Continent
             were
             all
             destroyed
             ;
             or
             if
             we
             may
             suppose
             it
             to
             have
             extended
             over
             our
             whole
             Continent
             of
             the
             
               anciently
               known
               world
            
             ;
             what
             reason
             would
             there
             be
             that
             in
             the
             opposite
             part
             of
             the
             
               globe
               ,
               viz.
               America
            
             ,
             which
             we
             suppose
             to
             be
             unpeopled
             then
             ,
             all
             the
             living
             creatures
             should
             there
             be
             destroyed
             because
             men
             had
             sinned
             in
             this
             ?
             And
             would
             there
             not
             on
             this
             ●●p●osition
             have
             been
             a
             sufficient
             
             reason
             to
             preserve
             
               living
               Creatures
            
             in
             the
             Ark
             for
             
               future
               propagation
            
             ,
             when
             all
             other
             
               living
               creatures
            
             extant
             had
             been
             in
             such
             remote
             places
             as
             would
             not
             have
             been
             accessible
             by
             them
             in
             many
             generations
             ,
             and
             those
             beasts
             growing
             wilde
             for
             want
             of
             Inhabitants
             ,
             would
             not
             have
             proved
             presently
             serviceable
             for
             the
             use
             of
             men
             after
             the
             Flood
             ?
             which
             was
             certainly
             the
             main
             thing
             looked
             at
             in
             the
             preservation
             of
             them
             in
             the
             ark
             ,
             that
             men
             might
             have
             all
             of
             them
             ready
             for
             their
             use
             presently
             after
             the
             Flood
             ,
             which
             could
             not
             have
             been
             ,
             had
             not
             the
             several
             kinds
             been
             preserved
             in
             the
             Ark
             ,
             although
             we
             suppose
             them
             not
             destroyed
             in
             all
             parts
             of
             the
             world
             .
          
           
             All
             this
             proceeds
             on
             supposition
             that
             Animals
             were
             propagated
             
             much
             further
             in
             the
             world
             then
             men
             were
             ,
             before
             the
             Flood
             .
             Which
             I
             confess
             seems
             very
             probable
             to
             me
             ,
             on
             this
             account
             because
             the
             production
             of
             Animals
             is
             parallel
             in
             Genesis
             with
             that
             of
             Fishes
             ,
             and
             both
             of
             them
             different
             from
             
               man
               ;
               For
               God
               saith
               ,
               Let
               the
               waters
               bring
               forth
               every
            
             
             
               moving
               creature
               that
               hathlife
            
             ;
             viz.
             
               Fish
               ,
               and
               Fowl
            
             ;
             and
             accordingly
             it
             is
             said
             ,
             
               that
               the
               waters
               brought
               forth
               abundantly
               every
               living
               creature
               after
               their
               kind
               ,
               and
               every
               Fowl
               after
               his
               kind
               .
            
             Accordingly
             in
             the
             production
             of
             beasts
             ,
             we
             read
             ,
             
               Let
               the
               earth
               bring
               forth
               the
               living
               creature
               after
               his
               kind
               ,
               cattel
               ,
               and
               creeping
               thing
               ,
               and
               beast
               of
               the
               earth
               after
               his
               kind
               ,
               and
               it
               was
               so
               :
            
             But
             in
             the
             production
             of
             man
             ,
             It
             is
             
             said
             ,
             
               Let
               us
               make
               man
               in
               our
               own
               likeness
               .
            
             From
             hence
             I
             
             observe
             this
             difference
             between
             the
             production
             of
             animals
             ,
             and
             of
             man
             ,
             that
             in
             the
             one
             God
             gave
             a
             
               prolifick
               power
            
             to
             the
             earth
             and
             waters
             for
             production
             of
             the
             several
             
               living
               creatures
            
             which
             came
             from
             them
             ;
             so
             that
             the
             
               seminal
               principles
            
             of
             them
             were
             contained
             in
             the
             matter
             out
             of
             which
             they
             were
             produced
             ,
             which
             was
             otherwise
             in
             man
             ,
             who
             was
             made
             by
             a
             peculiar
             hand
             of
             the
             great
             Creator
             himself
             ,
             who
             thence
             is
             said
             to
             have
             
               formed
               Man
               of
               the
               dust
               of
               the
               ground
               .
            
             
             Now
             therefore
             although
             there
             were
             but
             one
             Male
             and
             Female
             of
             mankinde
             at
             first●
             which
             had
             a
             special
             formation
             by
             God
             himself
             ;
             yet
             there
             is
             no
             reason
             we
             should
             conceive
             it
             to
             be
             so
             as
             to
             the
             production
             of
             oth●r
             
               living
               creatures
            
             ,
             whether
             Fish
             ,
             or
             Fowl
             ,
             or
             Beasts
             ;
             b●t
             the
             
               prolifick
               vertue
            
             being
             
             by
             
               Gods
               power
            
             given
             to
             that
             
               material
               principle
            
             out
             of
             which
             they
             were
             formed
             ,
             it
             may
             very
             well
             be
             supposed
             that
             many
             of
             the
             same
             kind
             were
             at
             first
             produced
             .
             For
             it
             seems
             very
             strange
             to
             imagine
             that
             in
             the
             whole
             Ocean
             there
             should
             be
             only
             two
             of
             a
             kind
             produced
             ;
             but
             Fish
             and
             Fowl
             both
             arising
             from
             the
             water
             ,
             we
             may
             have
             just
             reason
             to
             think
             ,
             that
             the
             waters
             being
             separated
             before
             this
             
               prolifick
               vertue
            
             was
             communicated
             to
             the
             whole
             masse
             of
             waters
             ,
             might
             in
             the
             several
             parts
             of
             the
             globe
             of
             the
             earth
             ,
             bring
             forth
             both
             fish
             and
             fowl
             after
             their
             kinds
             .
             The
             same
             I
             say
             of
             the
             production
             of
             Animals
             in
             the
             sixth
             days
             work
             ,
             which
             are
             ranked
             into
             three
             sorts
             ,
             
               Cattel
               ,
               creeping
               things
            
             ,
             and
             beasts
             of
             the
             earth
             after
             their
             kinds
             ;
             now
             God
             saying
             ,
             
               Let
               the
               earth
               bring
               forth
               her
               living
               creatures
            
             (
             and
             that
             after
             the
             waters
             had
             divided
             some
             parts
             of
             the
             earth
             from
             other
             ,
             so
             that
             there
             could
             be
             no
             passage
             for
             the
             cattel
             ,
             creeping
             things
             ,
             and
             beasts
             out
             of
             one
             part
             into
             another
             ,
             without
             the
             help
             of
             man
             )
             it
             seems
             very
             probable
             that
             at
             least
             those
             parts
             of
             the
             earth
             which
             were
             thus
             divided
             from
             each
             other
             ,
             did
             bring
             forth
             these
             several
             living
             creatures
             after
             their
             kinds
             ,
             which
             did
             after
             propagate
             in
             those
             parts
             without
             being
             brought
             thither
             by
             the
             help
             of
             man.
             If
             now
             this
             supposition
             be
             embraced
             ,
             by
             it
             we
             presently
             clear
             our selves
             of
             many
             difficulties
             concerning
             the
             propagation
             of
             animals
             in
             the
             world
             ,
             and
             their
             conservation
             in
             the
             Ark
             ,
             which
             many
             have
             been
             so
             much
             to
             seek
             for
             satisfaction
             in
             .
             As
             how
             the
             unknown
             kind
             of
             Serpents
             in
             Brasil
             ,
             the
             slow-bellied
             creature
             of
             the
             Indies
             ,
             and
             all
             those
             strange
             species
             of
             animals
             seen
             in
             the
             
               West
               Indies
            
             should
             either
             come
             into
             the
             Ark
             of
             Noah
             ,
             or
             be
             conveyed
             out
             of
             it
             into
             those
             Countries
             which
             are
             divided
             from
             that
             Continent
             where
             the
             Flood
             was
             by
             so
             vast
             an
             Ocean
             on
             the
             one
             side
             ,
             and
             at
             least
             so
             large
             a
             tract
             of
             Land
             on
             the
             other
             (
             supposing
             any
             passage
             but
             of
             one
             Continent
             into
             another
             ,
             which
             yet
             hath
             not
             been
             discovered
             .
             )
             Besides
             some
             kind
             of
             Animals
             cannot
             live
             out
             of
             that
             particular
             Clime
             wherein
             they
             are
             ;
             and
             there
             are
             many
             sorts
             of
             animals
             discovered
             in
             America
             ,
             and
             the
             adjoyning
             Islands
             ,
             which
             have
             left
             no
             remainders
             of
             themselves
             in
             these
             parts
             of
             the
             world
             .
             And
             it
             seems
             very
             strange
             that
             
             these
             ,
             should
             propagate
             into
             those
             remote
             parts
             of
             the
             world
             from
             the
             place
             of
             the
             Flood
             ,
             and
             leave
             none
             at
             all
             of
             their
             number
             behind
             them
             in
             those
             parts
             from
             whence
             they
             were
             propagated
             .
             These
             things
             at
             least
             make
             that
             opinion
             very
             probable
             which
             extends
             the
             production
             of
             animals
             beyond
             that
             of
             mankinde
             in
             the
             old
             world
             ,
             and
             that
             the
             Flood
             though
             it
             destroyed
             all
             mankinde
             ,
             and
             every
             
               living
               creature
            
             within
             that
             compass
             wherein
             mankind
             inhabited
             ,
             yet
             might
             not
             extend
             its
             self
             to
             those
             parts
             ,
             and
             the
             animals
             therein
             ,
             in
             which
             men
             had
             never
             inhabited
             .
             And
             by
             this
             means
             we
             need
             not
             make
             so
             many
             miracles
             as
             some
             are
             fain
             to
             do
             about
             the
             slood
             ;
             and
             all
             those
             difficulties
             concerning
             the
             propagation
             of
             animals
             do
             of
             themselves
             vanish
             and
             fail
             to
             the
             groud
             .
             This
             is
             the
             first
             way
             of
             resolving
             the
             difficulty
             concerning
             the
             possibility
             of
             the
             Flood
             ,
             by
             asserting
             it
             not
             to
             have
             been
             over
             the
             whole
             globe
             of
             the
             earth
             ,
             but
             only
             over
             those
             parts
             where
             mankinde
             inhabited
             .
          
           
             Secondly
             ,
             Suppose
             the
             Flood
             to
             have
             been
             over
             the
             whole
             globe
             of
             the
             earth
             ,
             yet
             there
             might
             have
             been
             water
             enough
             
             to
             have
             overwhelmed
             it
             to
             the
             height
             mentioned
             in
             Scripture
             .
             For
             which
             we
             are
             to
             consider
             that
             many
             causes
             concurred
             to
             the
             making
             of
             this
             Deluge
             ;
             first
             ,
             the
             air
             was
             condensed
             into
             clouds
             ,
             and
             those
             fell
             down
             with
             continued
             force
             and
             violence
             ,
             not
             breaking
             into
             drops
             ,
             but
             all
             in
             a
             body
             (
             which
             Sir
             
               Walter
               Rawleigh
            
             parallels
             with
             the
             spouts
             of
             the
             
             
               West
               Indies
            
             )
             which
             are
             thence
             called
             the
             Cataracts
             or
             Flood-gates
             of
             heaven
             ,
             God
             loosening
             (
             as
             he
             expresseth
             it
             )
             the
             power
             retentive
             which
             was
             in
             the
             clouds
             ,
             and
             so
             the
             waters
             must
             needs
             fall
             in
             abundance
             ,
             according
             to
             the
             expression
             in
             
               Iob
               ,
               Behold
               he
               withholdeth
               the
               waters
               ,
               and
               they
            
             
             
               dry
               up
               ,
               also
               he
               sendeth
               them
               out
               ,
               and
               they
               overturn
               the
               earth
               .
            
             Now
             ,
             I
             say
             ,
             although
             these
             waters
             falling
             down
             with
             so
             much
             fury
             and
             violence
             ,
             as
             well
             as
             in
             so
             great
             abundance
             ,
             might
             quickly
             destroy
             all
             
               living
               creatures
            
             ;
             yet
             this
             was
             not
             all
             for
             God
             who
             held
             in
             the
             Ocean
             within
             its
             bounds
             ,
             whereby
             he
             saith
             to
             it
             ,
             
               Thus
               far
               it
               shall
               go
               ,
               and
               no
               farther
               ,
            
             might
             then
             give
             it
             Commission
             to
             execute
             his
             justice
             upon
             the
             sinfull
             world
             :
             and
             to
             all
             this
             ,
             we
             have
             another
             cause
             of
             the
             Deluge
             ,
             which
             was
             ,
             
               That
               the
               Fountains
               of
               the
               great
            
             
             
               Deep
               were
               broken
               up
            
             .
             By
             which
             Vatablus
             ,
             most
             probably
             
             understands
             ,
             
               Immensam
               illam
               &
               profundam
               aquarum
               copiam
               quae
               est
               subter
               terram
               :
            
             That
             vast
             body
             of
             waters
             which
             lies
             in
             the
             bowels
             of
             the
             earth
             ;
             now
             when
             all
             these
             fountains
             were
             broken
             up
             ,
             and
             the
             waters
             within
             the
             earth
             rush
             out
             with
             violence
             and
             impetuosity
             upon
             it
             ,
             it
             must
             needs
             cause
             an
             inundation
             so
             great
             as
             that
             is
             mentioned
             in
             the
             Scripture
             .
             For
             as
             that
             judicious
             Historian
             Sir
             
               W.
               Rawleigh
            
             observes
             ,
             Let
             us
             consider
             that
             the
             earth
             had
             above
             
             21000.
             miles
             compass
             ,
             the
             Diameter
             of
             the
             earth
             according
             to
             that
             Circle
             7000.
             mile
             ,
             and
             then
             from
             the
             Superficies
             to
             the
             Center
             3500.
             mile
             ;
             take
             then
             the
             highest
             mountain
             of
             the
             world
             ,
             
               Caucasus
               ,
               Taurus
               ,
               Tenariff
            
             ,
             or
             any
             other
             ,
             and
             I
             do
             not
             finde
             ,
             saith
             he
             ,
             that
             the
             highest
             exceeds
             thirty
             miles
             in
             height
             :
             It
             is
             not
             then
             impossible
             ,
             answering
             reason
             with
             reason
             ,
             that
             all
             those
             waters
             mixed
             within
             the
             earth
             ,
             3500.
             miles
             deep
             ,
             should
             be
             able
             to
             cover
             the
             space
             of
             30.
             miles
             in
             height
             ,
             which
             30.
             miles
             upright
             being
             found
             in
             the
             depths
             of
             the
             earth
             116.
             times
             ;
             for
             the
             fountains
             of
             the
             
               great
               Deep
            
             were
             broken
             ,
             and
             the
             waters
             drawn
             out
             of
             the
             bowels
             of
             the
             earth
             .
             But
             then
             withall
             ,
             saith
             he
             ,
             if
             we
             consider
             the
             proportion
             which
             the
             earth
             bears
             to
             the
             air
             about
             it
             ,
             we
             may
             easily
             understand
             the
             possibility
             of
             the
             Flood
             ,
             without
             any
             
               new
               Creation
            
             of
             waters
             ;
             for
             supposing
             so
             much
             air
             to
             be
             condensed
             ,
             and
             so
             turned
             into
             water
             which
             doth
             encompass
             the
             earth
             ,
             it
             will
             not
             seem
             strange
             to
             men
             of
             judgement
             ,
             yea
             but
             of
             ordinary
             understanding
             ,
             that
             the
             earth
             
               (
               God
            
             so
             pleasing
             )
             was
             covered
             over
             with
             waters
             ,
             without
             any
             new
             Creation
             .
             But
             this
             will
             yet
             appear
             more
             probable
             if
             the
             height
             of
             the
             
               highest
               mountains
            
             doth
             bear
             no
             greater
             a
             proportion
             to
             the
             Diameter
             of
             the
             earth
             ,
             then
             of
             the
             1670.
             part
             to
             the
             whole
             ,
             supposing
             the
             Diameter
             of
             the
             earth
             to
             be
             8355.
             miles
             ,
             as
             
               P.
               Gassendus
            
             computes
             both
             .
             And
             it
             is
             more
             
             then
             probable
             ,
             that
             men
             have
             been
             exceedingly
             mistaken
             ,
             as
             to
             the
             height
             of
             mountains
             ,
             which
             comes
             so
             far
             short
             of
             what
             Sir
             
               Walter
               Rawleigh
            
             allows
             to
             them
             ,
             that
             the
             highest
             mountain
             in
             the
             world
             will
             not
             be
             found
             to
             be
             five
             direct
             miles
             in
             height
             taking
             the
             altitude
             of
             them
             from
             the
             plain
             they
             stand
             upon
             .
             Olympus
             whose
             height
             is
             
             so
             extold
             by
             the
             Poets
             and
             ancient
             Greeks
             ,
             that
             it
             is
             said
             to
             exceed
             the
             clouds
             ,
             yet
             Plutarch
             tells
             us
             that
             Xenagoras
             measured
             
             it
             and
             sound
             it
             not
             to
             exceed
             a
             mile
             and
             a
             half
             perpendicular
             and
             about
             70.
             paces
             .
             Much
             about
             the
             same
             height
             Pliny
             saith
             that
             Dicaearchus
             found
             the
             mountain
             Pelion
             to
             be
             .
             The
             mount
             Athos
             is
             supposed
             of
             extraordinary
             height
             ,
             because
             it
             cast
             its
             shadow
             into
             the
             Isle
             of
             Lemnos
             ,
             which
             according
             to
             Pliny
             was
             87.
             miles
             .
             yet
             Gassendus
             allows
             it
             but
             
               two
               miles
            
             in
             height
             ;
             but
             
               Isaac
               Vossius
            
             in
             a
             learned
             discourse
             concerning
             the
             height
             of
             mountains
             in
             his
             notes
             on
             
               Pomponius
               Mela
            
             ,
             doth
             not
             
             allow
             above
             10.
             or
             11.
             furlongs
             at
             most
             to
             the
             height
             of
             mount
             
               Athos
               .
               Caucasus
            
             by
             Ricciolus
             is
             said
             to
             be
             51.
             miles
             in
             height
             :
             Gassendus
             allowing
             it
             to
             be
             higher
             then
             Athos
             or
             Olympus
             ,
             yet
             conceives
             it
             not
             above
             three
             or
             four
             miles
             at
             most
             ;
             but
             Vossius
             will
             not
             yeild
             it
             above
             
               two
               miles
            
             perpendicular
             ,
             for
             which
             he
             gives
             this
             very
             good
             reason
             ;
             Polybius
             affirms
             there
             is
             no
             mountain
             in
             Greece
             which
             may
             not
             be
             ascended
             in
             a
             dayes
             time
             ,
             and
             makes
             the
             highest
             mountain
             there
             not
             to
             exceed
             
               ten
               furlongs
            
             ;
             which
             saith
             Vossius
             ,
             it
             is
             scarce
             possible
             for
             any
             one
             to
             reach
             unless
             he
             be
             a
             mountainer
             born
             ;
             any
             other
             will
             scarce
             be
             able
             to
             ascend
             above
             
               six
               furlongs
               perpendicular
            
             ;
             for
             in
             the
             ascent
             of
             a
             mountain
             every
             pace
             doth
             reach
             but
             to
             an
             hand
             breadth
             perpendicular
             ;
             but
             if
             we
             do
             allow
             
               eight
               furlongs
            
             to
             a
             dayes
             ascent
             ,
             yet
             thereby
             it
             will
             appear
             that
             the
             highest
             mountains
             in
             the
             world
             are
             not
             above
             
               twenty
               four
               furlongs
            
             in
             height
             ,
             since
             they
             may
             be
             ascended
             in
             
               three
               dayes
            
             time
             :
             and
             it
             is
             affirmed
             of
             the
             top
             of
             mount
             Caucasus
             ,
             that
             it
             may
             be
             ascended
             in
             less
             then
             the
             compass
             of
             three
             dayes
             ,
             and
             therefore
             cannot
             be
             much
             above
             two
             miles
             in
             height
             .
             Which
             may
             be
             the
             easier
             believed
             of
             any
             other
             mountain
             ,
             when
             that
             which
             is
             reputed
             the
             highest
             of
             the
             world
             ,
             viz.
             the
             Pike
             of
             Teneriffe
             which
             the
             inhabitants
             call
             
               Pica
               de
               Terraria
            
             ,
             may
             be
             ascended
             in
             that
             compass
             of
             time
             ,
             
               viz.
               three
               dayes
            
             :
             for
             in
             the
             months
             of
             Iuly
             and
             August
             (
             which
             are
             the
             only
             months
             in
             which
             men
             can
             ascend
             it
             ,
             because
             all
             other
             times
             of
             the
             year
             snow
             lyes
             upon
             it
             ,
             although
             neither
             in
             the
             Isle
             of
             Teneriffe
             nor
             any
             other
             of
             the
             
             
               Canary
               Islands
            
             there
             be
             snow
             ever
             seen
             )
             the
             inhabitants
             then
             ascend
             to
             the
             top
             of
             it
             in
             
               three
               dayes
            
             time
             ,
             which
             top
             of
             it
             is
             
             not
             Pyramidal
             but
             plain
             ,
             from
             whence
             they
             gather
             some
             
               sulphureous
               stones
            
             which
             are
             carryed
             in
             great
             quantities
             into
             Spain
             .
             So
             that
             according
             to
             the
             proportion
             of
             
               eight
               furlongs
            
             to
             a
             dayes
             journey
             ,
             this
             Pike
             of
             Teneriffe
             will
             not
             exceed
             the
             height
             of
             a
             
               German
               mile
            
             perpendicular
             ,
             as
             Varenius
             confesseth
             ,
             then
             which
             he
             thinks
             likewise
             ,
             that
             no
             mountain
             in
             the
             world
             is
             higher
             .
             For
             what
             Pliny
             speaks
             of
             the
             Alpes
             being
             
               fifty
               miles
            
             in
             height
             ,
             must
             be
             understood
             not
             perpendicular
             ,
             but
             in
             regard
             of
             the
             obliquity
             of
             the
             ascent
             of
             it
             ;
             so
             that
             he
             might
             account
             so
             much
             from
             the
             foot
             of
             the
             Alpes
             to
             the
             top
             of
             them
             ,
             and
             yet
             the
             Alpes
             in
             a
             perpendicular
             line
             not
             come
             near
             the
             height
             of
             a
             
               German
               mile
            
             .
             If
             then
             the
             highest
             mountains
             do
             not
             exceed
             much
             above
             
               three
               miles
            
             in
             height
             (
             for
             the
             Spaniards
             themselves
             affirm
             ,
             that
             those
             lofty
             mountains
             of
             Peru
             ,
             in
             comparison
             of
             which
             they
             say
             the
             Alpes
             are
             but
             like
             Cottages
             ,
             may
             be
             ascended
             in
             
               four
               dayes
            
             compass
             )
             we
             see
             from
             hence
             then
             far
             greater
             probability
             ,
             how
             the
             waters
             in
             the
             time
             of
             the
             general
             flood
             might
             overtop
             the
             highest
             mountains
             .
          
           
             Especially
             if
             it
             be
             made
             evident
             that
             there
             is
             so
             great
             an
             Abysse
             of
             
               subterraneous
               waters
            
             ,
             that
             the
             breaking
             open
             of
             
             the
             fountains
             of
             it
             may
             so
             much
             encrease
             the
             inundation
             arising
             from
             the
             clouds
             ,
             and
             from
             the
             breaking
             in
             of
             the
             Ocean
             upon
             the
             main
             Land.
             And
             that
             there
             is
             such
             a
             mass
             of
             waters
             in
             the
             body
             of
             the
             earth
             is
             evident
             from
             the
             Origine
             of
             Fountains
             ;
             for
             the
             opinion
             of
             Aristotle
             imputing
             them
             to
             the
             condensation
             of
             aire
             in
             the
             caverns
             of
             the
             earth
             ,
             and
             that
             of
             other
             Philosophers
             ascribing
             them
             to
             the
             fall
             of
             rain-water
             received
             into
             such
             cisterns
             in
             the
             earth
             which
             are
             capable
             of
             receiving
             it
             ,
             are
             both
             equally
             unsatisfactory
             ,
             unless
             we
             suppose
             a
             mass
             of
             waters
             in
             the
             bowels
             of
             the
             earth
             ,
             which
             may
             be
             as
             the
             common
             stock
             to
             supply
             those
             Fountains
             with
             .
             For
             it
             is
             very
             hard
             ,
             conceiving
             how
             meer
             aire
             should
             be
             so
             far
             condensed
             ,
             as
             to
             cause
             not
             only
             such
             a
             number
             of
             Fountains
             ,
             but
             so
             great
             a
             quantity
             of
             water
             as
             runs
             into
             the
             sea
             by
             those
             rivers
             which
             come
             from
             them
             ,
             (
             as
             the
             river
             Volga
             is
             supposed
             to
             empty
             so
             much
             water
             in
             a
             years
             time
             into
             the
             
               Caspian
               Sea
            
             ,
             as
             might
             suffi●e
             to
             cover
             the
             whole
             earth
             )
             by
             which
             likewise
             it
             is
             most
             eviden●
             that
             there
             must
             be
             some
             subterranean
             
             passages
             in
             the
             Sea
             ,
             or
             else
             of
             necessity
             ,
             by
             that
             abundance
             of
             water
             which
             continually
             runs
             into
             it
             from
             the
             rivers
             ,
             it
             would
             overflow
             and
             drown
             the
             world
             .
             And
             from
             this
             multitude
             of
             waters
             which
             comes
             from
             Fountains
             ,
             it
             is
             likewise
             evident
             ,
             that
             the
             Origine
             of
             Fountains
             cannot
             be
             meerly
             from
             such
             water
             which
             falls
             from
             the
             clouds
             ,
             which
             would
             never
             suffice
             to
             maintain
             so
             full
             and
             uninterrupted
             a
             stream
             as
             many
             Fountains
             have
             :
             Especially
             if
             that
             be
             true
             which
             some
             assert
             ,
             that
             rain-water
             doth
             never
             moisten
             the
             earth
             above
             
               ten
               foot
               deep
            
             ,
             for
             of
             far
             greater
             profundity
             many
             Fountains
             are
             .
             And
             besides
             the
             rain-water
             runs
             most
             upon
             the
             surface
             of
             the
             earth
             ,
             and
             so
             doth
             rather
             swell
             the
             rivers
             which
             thereby
             run
             with
             greater
             force
             in
             their
             passage
             to
             the
             Ocean
             ,
             and
             doth
             not
             lodge
             it self
             presently
             in
             the
             earth
             ,
             especially
             if
             it
             descends
             in
             a
             greater
             quantity
             which
             alone
             is
             able
             to
             fill
             such
             Cisterns
             supposed
             to
             be
             in
             the
             earth
             ,
             especially
             in
             mountains
             ,
             which
             may
             keep
             a
             stream
             continually
             running
             .
             Although
             therefore
             we
             may
             acknowledge
             that
             the
             fall
             of
             rain
             may
             much
             conduce
             to
             the
             overflowing
             and
             continuance
             of
             Fountains
             ,
             as
             is
             evident
             by
             the
             greater
             force
             of
             springs
             after
             continued
             rains
             ,
             and
             by
             the
             decay
             of
             many
             of
             them
             in
             hot
             and
             
               dry
               weather
            
             (
             which
             yet
             I
             had
             rather
             impute
             to
             the
             Suns
             exhaling
             by
             his
             continued
             heat
             those
             moist
             vapours
             in
             the
             earth
             ,
             which
             should
             continually
             supply
             the
             springs
             ,
             then
             meerly
             to
             the
             want
             of
             rain
             )
             and
             by
             the
             rise
             of
             most
             great
             rivers
             from
             such
             Fountains
             which
             came
             from
             the
             foot
             of
             mountains
             ;
             where
             the
             ground
             is
             supposed
             to
             be
             of
             so
             hard
             and
             consistent
             a
             substance
             ,
             as
             stone
             ,
             or
             chalke
             ,
             or
             something
             of
             like
             nature
             which
             might
             help
             to
             the
             conservation
             of
             water
             there
             ,
             from
             whence
             it
             after
             ran
             in
             streams
             to
             the
             Ocean
             (
             which
             was
             the
             great
             argument
             of
             the
             famous
             Peireskius
             for
             this
             opinion
             )
             although
             I
             say
             ,
             these
             things
             may
             argue
             thus
             far
             ,
             that
             rain-water
             doth
             much
             conduce
             to
             the
             
             preservation
             of
             springs
             ,
             yet
             it
             cannot
             give
             a
             sufficient
             account
             of
             the
             Origine
             of
             them
             :
             Which
             with
             the
             greatest
             reason
             and
             probability
             is
             imputed
             to
             those
             
               subterraneous
               waters
            
             which
             pass
             up
             and
             down
             through
             the
             bowels
             of
             the
             earth
             .
             Some
             have
             fancyed
             the
             earth
             to
             be
             as
             one
             
               great
               animal
            
             ,
             whose
             
               subterraneous
               passage's
            
             were
             like
             veins
             in
             the
             
             body
             which
             received
             water
             out
             of
             the
             Sea
             ,
             as
             the
             veins
             do
             blood
             out
             of
             the
             Liver
             ;
             and
             that
             there
             are
             some
             kind
             of
             hot
             vapours
             in
             the
             earth
             which
             supply
             the
             place
             of
             
               vital
               spirits
            
             ,
             which
             are
             diffused
             up
             and
             down
             the
             body
             through
             the
             arteries
             .
             And
             that
             as
             in
             an
             animal
             there
             are
             some
             parts
             which
             upon
             the
             least
             prick
             do
             send
             forth
             blood
             ,
             and
             others
             are
             more
             callous
             where
             the
             incision
             must
             be
             deeper
             before
             any
             blood
             appears
             ;
             so
             it
             is
             in
             the
             earth
             ;
             when
             it
             is
             opened
             in
             a
             
               right
               vein
            
             we
             find
             presently
             a
             spring
             of
             water
             ;
             but
             if
             we
             chance
             to
             hit
             on
             a
             wrong
             place
             ,
             we
             go
             deep
             and
             may
             find
             none
             ;
             not
             that
             water
             is
             wanting
             ,
             but
             we
             have
             not
             hit
             on
             the
             veins
             through
             which
             it
             runs
             .
             And
             thence
             as
             the
             blood
             with
             equal
             freedom
             and
             velocity
             ascends
             into
             the
             head
             as
             it
             runs
             into
             the
             legs
             ,
             because
             it
             is
             equally
             dispersed
             into
             all
             the
             parts
             from
             the
             center
             of
             it
             ;
             so
             in
             the
             body
             of
             the
             earth
             it
             is
             as
             natural
             for
             the
             water
             to
             ascend
             into
             the
             tops
             of
             mountains
             ,
             as
             it
             is
             to
             fall
             down
             into
             the
             center
             of
             the
             earth
             .
             And
             that
             it
             is
             no
             more
             wonder
             to
             see
             springs
             issue
             out
             of
             mountains
             ,
             then
             it
             is
             to
             see
             a
             man
             bleed
             in
             the
             veins
             of
             his
             forehead
             when
             he
             is
             let
             blood
             there
             .
             So
             in
             all
             places
             of
             the
             earth
             the
             parts
             of
             it
             are
             not
             disposed
             for
             apertion
             ;
             for
             some
             of
             them
             are
             so
             hard
             and
             compact
             ,
             that
             there
             seems
             to
             be
             no
             passage
             through
             them
             (
             which
             is
             the
             most
             probable
             reason
             ,
             why
             there
             is
             no
             rain
             neither
             in
             those
             places
             ,
             because
             there
             is
             no
             such
             exsudation
             of
             those
             moist
             vapours
             through
             the
             surface
             of
             the
             earth
             ,
             which
             may
             yeild
             matter
             for
             rain
             ,
             as
             it
             is
             in
             many
             of
             the
             sandy
             places
             of
             Africa
             ,
             but
             usually
             mountainous
             Countryes
             have
             more
             large
             ,
             and
             as
             it
             were
             Temple-veins
             through
             which
             the
             moist
             vapours
             have
             a
             free
             and
             open
             passage
             ,
             and
             thence
             there
             are
             not
             only
             more
             frequent
             springs
             there
             ,
             but
             clouds
             and
             rains
             too
             .
             )
             Now
             if
             this
             account
             of
             the
             Origine
             of
             springs
             in
             the
             earth
             be
             as
             rational
             as
             it
             is
             ingenious
             and
             handsome
             (
             and
             there
             is
             not
             much
             can
             be
             said
             against
             it
             ,
             but
             only
             that
             then
             all
             fountains
             should
             be
             salt
             as
             the
             water
             is
             from
             whence
             they
             come
             )
             then
             we
             easily
             understand
             how
             the
             earth
             might
             be
             overflowed
             in
             the
             universal
             deluge
             ;
             for
             then
             the
             fountains
             of
             the
             deep
             were
             broken
             up
             ,
             or
             there
             was
             an
             
               universal
               opening
            
             of
             the
             veins
             of
             the
             earth
             ,
             whereby
             all
             the
             water
             contained
             in
             them
             would
             presently
             run
             upon
             the
             surface
             of
             the
             
             earth
             ,
             and
             must
             needs
             according
             to
             its
             proportion
             advance
             its
             self
             to
             a
             considerable
             height
             .
             But
             because
             the
             salving
             the
             difference
             of
             the
             water
             in
             springs
             from
             what
             it
             is
             in
             the
             Sea
             is
             so
             considerable
             a
             phaenomenon
             in
             our
             present
             case
             ,
             I
             therefore
             rather
             take
             this
             following
             as
             the
             most
             rational
             account
             of
             the
             Origine
             of
             fountains
             .
             viz.
             That
             there
             are
             great
             cavityes
             in
             the
             earth
             ,
             which
             are
             capable
             of
             receiving
             a
             considerable
             quantity
             of
             water
             ,
             which
             continually
             runs
             into
             them
             from
             the
             Sea
             (
             which
             as
             it
             continually
             receives
             fresh
             supplyes
             from
             the
             rivers
             which
             empty
             themselves
             into
             it
             ,
             so
             it
             dispatcheth
             away
             a
             like
             quantity
             through
             those
             spongy
             parts
             of
             the
             earth
             under
             the
             Ocean
             ,
             which
             are
             most
             apt
             to
             suck
             in
             and
             convey
             away
             the
             surplusage
             of
             water
             )
             so
             that
             by
             this
             means
             the
             Sea
             never
             swells
             by
             the
             water
             conveyed
             into
             it
             by
             the
             rivers
             ,
             there
             being
             as
             continual
             a
             circulation
             in
             the
             body
             of
             the
             earth
             of
             the
             water
             which
             passeth
             out
             of
             the
             Ocean
             into
             the
             
               subterraneous
               cavernes
            
             ,
             and
             from
             thence
             to
             the
             mountains
             ,
             and
             thence
             into
             the
             Sea
             again
             ;
             as
             there
             is
             a
             circulation
             of
             blood
             in
             mans
             body
             from
             the
             heart
             by
             the
             arteryes
             into
             the
             
               exteriour
               parts
            
             ,
             and
             returning
             back
             again
             by
             the
             veins
             into
             the
             heart
             .
             According
             to
             which
             we
             may
             imagine
             such
             a
             place
             in
             the
             heart
             of
             the
             earth
             like
             Plato's
             Barathrum
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             As
             Plato
             in
             his
             Phaedrus
             describes
             it
             out
             of
             
               Homer
               ,
               a
               long
               and
               deep
               subterraneous
               cavity
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Into
               which
               cavity
               all
               the
               rivers
               at
               last
               flow
               ,
               and
               from
               which
               they
               again
               disperse
               themselves
               abroad
               .
            
             Now
             this
             Cavity
             of
             the
             earth
             thus
             fill'd
             with
             water
             supplyes
             the
             place
             of
             the
             heart
             in
             the
             body
             of
             the
             earth
             ,
             from
             which
             all
             those
             several
             aquaeducts
             which
             are
             in
             the
             earth
             have
             their
             continual
             supply
             ;
             but
             that
             which
             makes
             those
             passages
             of
             water
             which
             we
             call
             springs
             and
             fountains
             properly
             ,
             I
             suppose
             ,
             is
             thus
             generated
             ;
             from
             those
             Cavityes
             fill'd
             with
             water
             in
             the
             earth
             by
             reason
             of
             the
             
               hot
               streams
            
             which
             are
             in
             the
             body
             of
             the
             earth
             ,
             there
             are
             continually
             rising
             some
             vapours
             or
             little
             particles
             of
             water
             ,
             which
             are
             
             disjoyned
             from
             each
             other
             by
             the
             heat
             ,
             by
             reason
             of
             which
             they
             attain
             a
             greater
             celerity
             of
             motion
             ,
             and
             so
             pass
             through
             the
             inner
             pores
             of
             the
             earth
             till
             they
             come
             near
             the
             superficies
             of
             it
             .
             Which
             when
             they
             have
             approached
             to
             ,
             they
             are
             beat
             back
             again
             by
             the
             cold
             which
             environs
             the
             surface
             of
             the
             earth
             ,
             or
             at
             least
             are
             so
             arrested
             by
             the
             cold
             and
             condensed
             by
             it
             ,
             that
             they
             lose
             the
             form
             of
             vapours
             and
             become
             perfect
             water
             again
             .
             Which
             water
             being
             now
             more
             gross
             ,
             then
             while
             it
             was
             a
             meer
             vapour
             ,
             cannot
             descend
             again
             through
             the
             same
             pores
             through
             which
             it
             ascended
             before
             ,
             because
             these
             are
             not
             now
             capable
             of
             receiving
             it
             :
             And
             therefore
             it
             seeks
             out
             some
             
               wider
               passages
            
             near
             the
             surface
             of
             the
             earth
             ,
             by
             which
             means
             it
             moves
             in
             an
             
               oblique
               manner
            
             ,
             and
             is
             ready
             to
             embrace
             any
             other
             vapours
             which
             are
             arrested
             in
             the
             same
             manner
             ;
             now
             when
             these
             are
             grown
             to
             a
             considerable
             body
             in
             the
             surface
             of
             a
             mountain
             ,
             or
             a
             plain
             ,
             and
             find
             a
             vent
             fit
             for
             them
             ,
             there
             appears
             a
             proper
             fountain
             whose
             streams
             are
             still
             maintained
             by
             the
             same
             condensation
             of
             vapours
             ,
             which
             when
             they
             are
             once
             come
             abroad
             are
             in
             continual
             motion
             whereby
             rivers
             are
             made
             ,
             which
             are
             still
             finding
             a
             passage
             through
             the
             declivity
             of
             the
             surface
             of
             the
             earth
             ,
             whereby
             they
             may
             return
             to
             the
             Ocean
             again
             .
             Now
             according
             to
             this
             account
             ,
             that
             grand
             Phaenomenon
             of
             the
             freshness
             of
             
               fountain
               water
            
             when
             the
             water
             of
             the
             Sea
             is
             salt
             ,
             whence
             it
             originally
             comes
             ,
             is
             sufficiently
             resolved
             .
             For
             meer
             transcolation
             may
             by
             degrees
             take
             away
             that
             which
             the
             Chymists
             call
             the
             
               fixed
               salt
            
             ;
             and
             for
             the
             
               Volatile
               salt
            
             of
             it
             (
             which
             being
             a
             more
             spirituous
             thing
             ,
             is
             not
             removable
             by
             distillation
             ,
             and
             so
             neither
             can
             it
             be
             by
             transcolation
             )
             yet
             such
             an
             evaporation
             as
             that
             mentioned
             ,
             may
             serve
             to
             do
             it
             ,
             because
             it
             is
             evident
             that
             
               fresh
               water
            
             will
             fall
             from
             the
             clouds
             which
             hath
             risen
             from
             those
             vapours
             which
             have
             come
             out
             of
             the
             Sea
             ;
             and
             besides
             these
             vapours
             or
             small
             particles
             of
             water
             in
             their
             passage
             through
             the
             earth
             (
             especially
             when
             they
             come
             near
             the
             surface
             of
             it
             )
             do
             incorporate
             with
             other
             
               sweet
               vapours
            
             as
             those
             which
             come
             from
             rain
             and
             others
             ,
             by
             which
             means
             they
             insensibly
             lose
             their
             former
             acidity
             and
             sharpness
             .
             But
             those
             fountains
             which
             do
             retain
             their
             former
             saltness
             ,
             as
             there
             are
             many
             such
             in
             the
             world
             ,
             may
             very
             probably
             ●●
             
             supposed
             not
             to
             have
             come
             from
             these
             vapours
             condensed
             ,
             but
             to
             be
             a
             kind
             of
             a
             breaking
             of
             vein
             in
             which
             the
             salt
             water
             was
             conveyed
             up
             and
             down
             the
             body
             of
             the
             earth
             .
             Now
             then
             considering
             that
             mass
             of
             waters
             and
             multitude
             of
             vapours
             arising
             thence
             which
             are
             in
             the
             earth
             ,
             how
             easie
             is
             it
             for
             us
             to
             understand
             what
             the
             
               breaking
               open
            
             the
             fountains
             of
             the
             deep
             means
             in
             Scripture
             ,
             and
             how
             by
             that
             means
             together
             with
             the
             falling
             down
             of
             the
             Cataracts
             of
             the
             clouds
             ,
             and
             the
             letting
             loose
             of
             the
             Ocean
             ,
             the
             whole
             earth
             might
             be
             overspread
             with
             an
             universal
             deluge
             .
             The
             possibility
             of
             which
             was
             the
             thing
             to
             be
             shewed
             .
          
           
             The
             next
             thing
             we
             come
             to
             concerning
             the
             flood
             ,
             is
             ,
             the
             capacity
             of
             the
             Ark
             for
             receiving
             the
             several
             animals
             which
             
             were
             to
             propagate
             the
             world
             afterwards
             .
             Concerning
             which
             ,
             two
             things
             are
             necessary
             to
             be
             understood
             ,
             what
             the
             measure
             of
             the
             Ark
             was
             ,
             and
             what
             the
             number
             of
             animals
             contained
             in
             it
             .
             The
             measure
             of
             the
             Ark
             must
             be
             determined
             by
             the
             proportion
             of
             the
             cubit
             ,
             which
             there
             is
             no
             reason
             at
             all
             to
             suppose
             either
             with
             Origen
             and
             others
             to
             have
             been
             the
             
               Geometrical
               cubit
            
             ,
             which
             contains
             six
             ordinary
             cubits
             or
             nine
             feet
             ,
             both
             because
             we
             find
             no
             mention
             at
             all
             of
             any
             such
             cubit
             in
             Scripture
             ,
             and
             because
             the
             Fabrick
             of
             the
             Ark
             would
             have
             been
             of
             too
             vast
             a
             proportion
             ;
             Neither
             yet
             is
             it
             probable
             ,
             which
             Sir
             
               W.
               Rawlegh
            
             supposeth
             ,
             that
             this
             cubit
             must
             be
             of
             a
             proportion
             as
             much
             exceeding
             ours
             as
             the
             stature
             of
             a
             Gyant
             doth
             ours
             ,
             both
             because
             there
             is
             no
             certain
             evidence
             ,
             either
             from
             Scripture
             or
             reason
             ,
             that
             the
             proportion
             of
             men
             then
             did
             generally
             exceed
             what
             is
             now
             ;
             and
             besides
             this
             tends
             not
             in
             the
             least
             to
             make
             the
             thing
             more
             plain
             .
             For
             according
             to
             that
             proportion
             ,
             we
             must
             then
             have
             imagined
             beasts
             to
             have
             been
             as
             well
             as
             men
             ;
             for
             the
             horse
             must
             have
             been
             proportionably
             as
             great
             to
             have
             been
             serviceable
             to
             men
             of
             that
             stature
             ,
             and
             so
             the
             Animals
             would
             have
             taken
             up
             as
             much
             more
             room
             in
             the
             Ark
             as
             the
             cubit
             is
             supposed
             to
             be
             bigger
             .
             I
             suppose
             then
             that
             Moses
             speaks
             of
             the
             cubit
             most
             in
             use
             in
             his
             own
             time
             ,
             (
             for
             he
             writ
             so
             that
             they
             for
             whose
             use
             he
             writ
             might
             be
             easily
             able
             to
             understand
             him
             )
             now
             this
             cubit
             by
             the
             consent
             of
             writers
             contained
             a
             foot
             and
             a
             half
             in
             length
             ;
             according
             to
             which
             proportion
             ,
             
             supposing
             the
             Ark
             by
             Moses
             his
             description
             to
             have
             300.
             cubits
             in
             length
             ,
             50.
             in
             breadth
             ,
             and
             30.
             in
             height
             ,
             
             the
             whole
             capacity
             of
             the
             Ark
             according
             to
             the
             computation
             of
             
               Ioh.
               Bute●
            
             comes
             to
             450000.
             solid
             cubits
             .
             For
             the
             length
             of
             300.
             cubts
             being
             multiplyed
             into
             the
             breadth
             of
             50.
             
             cubits
             ,
             and
             the
             product
             by
             the
             height
             of
             30.
             cubits
             makes
             the
             whole
             Concavity
             450000.
             
             Which
             
               Matthaeus
               Hostus
            
             reducing
             to
             the
             
               German
               measure
            
             ,
             makes
             the
             longitude
             of
             the
             Ark
             to
             
             be
             31.
             perches
             ,
             4.
             cubits
             ,
             5.
             fingers
             ;
             the
             latitude
             5
             perches
             ,
             2.
             cubits
             ,
             and
             11.
             fingers
             ;
             the
             altitude
             3
             perches
             ,
             1.
             cubit
             ,
             9.
             fingers
             ;
             allowing
             to
             every
             perch
             15.
             
             
               Roman
               feet
            
             .
             So
             that
             if
             we
             take
             a
             perch
             to
             contain
             10.
             
             
               Hebrew
               cubits
            
             ,
             which
             exceeds
             the
             former
             11.
             fingers
             ,
             the
             whole
             capacity
             of
             the
             Ark
             will
             be
             450.
             cubical
             perches
             .
             And
             as
             he
             saith
             ,
             
               Hujusmodi
               sane
               aedificii
               amplitudo
               capacissima
               est
               ,
               &
               quamlibet
               magno
               animantium
               numero
               haud
               dubie
               sufficere
               pot
               uit
               ,
            
             the
             Ark
             of
             so
             large
             a
             capacity
             might
             easily
             contain
             the
             several
             kinds
             of
             animals
             in
             it
             .
             Which
             will
             be
             easily
             understood
             ,
             if
             according
             to
             our
             former
             supposition
             ,
             only
             the
             animals
             of
             the
             inhabited
             part
             of
             the
             world
             were
             preserved
             in
             the
             Ark
             ;
             but
             admitting
             that
             all
             kinds
             of
             animals
             were
             there
             ,
             there
             would
             be
             room
             enough
             for
             them
             and
             for
             provision
             for
             them
             .
             For
             which
             Sir
             
               W.
               Rawlegh
            
             gives
             a
             prudent
             caution
             ,
             that
             men
             ought
             not
             to
             take
             animals
             of
             a
             
               mixt
               nature
            
             ,
             as
             Mules
             and
             Hyaena's
             ,
             nor
             such
             as
             differ
             in
             size
             and
             shape
             from
             each
             other
             ,
             as
             the
             eat
             of
             Europe
             and
             Ownce
             of
             India
             ,
             into
             the
             several
             species
             of
             animals
             .
             Sir
             
               W.
               Rawlegh
            
             following
             Buteo
             reckons
             89.
             or
             least
             any
             be
             omitted
             ,
             a
             100.
             several
             kinds
             of
             beasts
             ,
             and
             undertakes
             to
             demonstrate
             from
             a
             
               triple
               proportion
            
             of
             all
             beasts
             to
             the
             
               Ox
               ,
               Wolf
            
             ,
             and
             Sheep
             ,
             that
             there
             was
             sufficient
             capacity
             for
             them
             in
             the
             
               Ark.
               Hostus
            
             allows
             150.
             several
             kinds
             of
             animals
             ,
             yet
             questions
             not
             the
             caepacity
             of
             the
             Ark
             ,
             but
             these
             things
             are
             so
             particularly
             made
             out
             by
             those
             learned
             Authors
             ,
             especially
             by
             Buteo
             ,
             that
             I
             shall
             rather
             refer
             the
             reader
             for
             further
             satisfaction
             to
             the
             Authors
             themselves
             ,
             then
             take
             the
             pains
             to
             transcribe
             them
             .
          
           
             I
             come
             now
             therefore
             to
             the
             evidence
             of
             the
             truth
             and
             
             certainty
             of
             this
             
               universal
               deluge
            
             ,
             of
             which
             we
             have
             most
             clear
             and
             concurring
             Testimonies
             of
             most
             ancient
             Nations
             of
             
             the
             world
             .
             For
             which
             purpose
             Grotius
             and
             others
             have
             at
             
             large
             produced
             the
             testimony
             of
             Berosus
             the
             Chaldean
             out
             of
             Iosephus
             ,
             concerning
             the
             flood
             and
             the
             Ark
             in
             which
             Noah
             was
             preserved
             ,
             of
             Abydenus
             out
             of
             Cyrill
             and
             Eusebius
             concerning
             Xisuthrus
             ,
             or
             Noahs
             sending
             out
             of
             the
             birds
             to
             see
             if
             the
             flood
             were
             asswaged
             ,
             and
             of
             
               Alexander
               Polyhistor
            
             concerning
             the
             preservation
             of
             animals
             in
             the
             Ark
             ,
             of
             Plutarch
             concerning
             the
             sending
             out
             of
             the
             Dove
             ,
             of
             
               Lucian
               de
               D●a
               Syria
            
             concerning
             the
             whole
             story
             ,
             and
             so
             of
             Molon
             and
             
               Nicolaus
               Damascenus
            
             .
             Besides
             it
             is
             manifested
             by
             others
             ,
             how
             among
             the
             Chaldeans
             the
             memory
             of
             Noah
             was
             preserved
             under
             the
             Fable
             of
             Oannes
             ,
             which
             had
             par●
             of
             a
             fish
             and
             part
             of
             a
             man
             ,
             as
             is
             evident
             from
             the
             fragments
             of
             
               Apollodorus
               ,
               Abydenus
            
             ,
             and
             
               Alexander
               Polyhistor
            
             preserved
             in
             Eusebius
             his
             
               Greek
               Chronica
            
             ;
             among
             the
             Chineses
             under
             the
             name
             of
             Puoncuus
             ,
             who
             by
             them
             is
             said
             to
             have
             escaped
             alone
             with
             his
             Family
             out
             of
             the
             universal
             Deluge
             ,
             saith
             
               Isaac
               Vossius
            
             ,
             who
             supposeth
             Pu
             or
             Pi
             to
             be
             only
             a
             Prefix
             to
             the
             name
             ,
             and
             so
             that
             Puoncuus
             is
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Martinius
             tells
             us
             ,
             
               de
               diluvio
               mul●a
               est
               apud
               Sinicos
               Scriptores
               mentio
               ,
            
             that
             the
             ancient
             writers
             of
             the
             
               Sinick
               history
            
             speak
             much
             of
             the
             
               flood
               .
               Iohannes
               de
               Lact
            
             tells
             out
             of
             Lescharbotus
             how
             constant
             the
             tradition
             of
             the
             flood
             is
             among
             the
             Indians
             ,
             both
             in
             new
             
               France
               ,
               Peru
            
             ,
             and
             other
             parts
             .
             This
             being
             therefore
             so
             fully
             attested
             by
             the
             evident
             and
             apparent
             consent
             of
             so
             many
             writers
             and
             historians
             ,
             which
             did
             not
             own
             the
             authority
             of
             the
             Scriptures
             ,
             I
             shall
             suppose
             this
             sufficiently
             proved
             ,
             and
             proceed
             to
             the
             main
             thing
             which
             concerns
             the
             Origine
             of
             Nations
             ,
             which
             is
             ,
             
               the
               certainty
               of
               the
               propagation
               of
               mankind
               from
               the
               posterity
               of
            
             Noah
             .
             Of
             which
             there
             is
             this
             strong
             and
             convincing
             evidence
             ,
             that
             in
             all
             that
             account
             which
             the
             Scripture
             gives
             of
             the
             propagation
             of
             Nations
             from
             the
             Sons
             of
             Noah
             ,
             there
             is
             some
             remainder
             in
             the
             history
             of
             that
             Nation
             to
             justifie
             the
             reason
             of
             the
             imposition
             of
             the
             name
             from
             the
             names
             of
             the
             Nations
             themselves
             ,
             which
             have
             preserved
             the
             original
             name
             of
             their
             founder
             in
             their
             own
             ,
             as
             the
             Medes
             from
             Madai
             ,
             the
             Thracians
             from
             Thiras
             ,
             the
             Ionians
             from
             Iavan
             ,
             the
             Sidonians
             from
             Sidon
             ,
             the
             Philistins
             from
             Pelisthim
             ,
             ●the
             
               Arcaeans
               ,
               Aradians
            
             ,
             
             
               Elymaeans
               ,
               Assyrians
               ,
               Lydians
            
             ,
             from
             
               Arki
               ,
               Arrad
               ,
               Elam
            
             ,
             
             Assur
             and
             Lud
             ,
             and
             many
             others
             produced
             by
             
               Grotius
               ,
               Montanus
               ,
               Iunius
            
             ,
             and
             especially
             Bochartus
             ,
             who
             with
             admirable
             industry
             and
             learning
             hath
             cleared
             all
             this
             part
             of
             
               sacred
               history
            
             ,
             which
             concerns
             the
             reason
             of
             the
             imposition
             of
             the
             names
             of
             the
             people
             which
             were
             propagated
             from
             the
             posterity
             of
             Noah
             ,
             and
             given
             a
             full
             &
             satisfactory
             account
             of
             the
             several
             places
             where
             the
             posterity
             of
             Noah
             seated
             themselves
             after
             the
             deluge
             .
             In
             stead
             of
             that
             therefore
             ,
             I
             shall
             consider
             the
             pretences
             which
             can
             be
             brought
             against
             it
             ,
             which
             are
             chiefly
             these
             three
             .
             1.
             
             That
             the
             
               Chaldean
               Empire
            
             seems
             to
             have
             greater
             antiquity
             then
             can
             be
             attributed
             to
             it
             by
             the
             history
             of
             Moses
             .
             2.
             
             That
             the
             most
             learned
             
               Heathen
               Nations
            
             pretend
             to
             be
             self-originated
             ,
             and
             that
             they
             came
             not
             from
             any
             other
             Country
             .
             3.
             
             That
             no
             certain
             account
             is
             given
             from
             whence
             America
             should
             be
             peopled
             .
          
           
             1.
             
             The
             History
             of
             the
             
               Assyrian
               Empire
            
             seems
             inconsistent
             
             with
             the
             propagation
             of
             the
             world
             from
             the
             sons
             of
             Noah
             ;
             for
             the
             reign
             of
             Ninus
             and
             Semiramis
             is
             placed
             by
             many
             Chronologers
             within
             the
             first
             Century
             after
             the
             flood
             ,
             which
             seems
             a
             manifest
             inconsistency
             with
             the
             propagation
             of
             mankind
             from
             the
             Sons
             of
             Noah
             ;
             for
             it
             seems
             utterly
             impossible
             that
             the
             foundations
             of
             so
             great
             an
             Empire
             should
             be
             laid
             in
             so
             small
             a
             compass
             of
             time
             by
             the
             posterity
             of
             three
             persons
             ;
             and
             besides
             Ninus
             and
             Semiramis
             were
             not
             the
             first
             who
             began
             the
             
               Assyrian
               Empire
            
             ;
             for
             Belus
             not
             only
             raigned
             fifty
             five
             years
             before
             Ninus
             ,
             but
             according
             to
             the
             
               Chaldean
               Antiquities
            
             from
             Evechous
             ,
             who
             they
             say
             first
             reigned
             among
             them
             ,
             are
             reckoned
             495.
             years
             .
             But
             admit
             that
             the
             beginning
             of
             the
             
               Assyrian
               Empire
            
             be
             placed
             so
             low
             as
             Petavius
             and
             other
             Chronologers
             would
             have
             it
             ,
             viz.
             in
             the
             year
             
             after
             the
             Flood
             ,
             153.
             yet
             the
             difficulty
             is
             only
             somewhat
             abated
             ,
             but
             not
             removed
             ;
             for
             it
             seems
             yet
             unconceivable
             that
             from
             three
             persons
             in
             150.
             years
             ,
             such
             multitudes
             should
             spring
             ,
             as
             to
             make
             so
             large
             an
             Empire
             as
             that
             of
             Ninus
             ,
             and
             that
             within
             an
             hundred
             years
             after
             the
             Flood
             there
             should
             be
             such
             vast
             multitudes
             for
             the
             building
             the
             tower
             of
             Babel
             and
             dispersion
             up
             and
             down
             the
             world
             ,
             so
             that
             according
             
             to
             the
             
               Hebrew
               computation
            
             ,
             in
             the
             compass
             of
             300.
             years
             ,
             viz.
             about
             Abrahams
             time
             ,
             the
             world
             was
             so
             fully
             peopled
             ,
             that
             we
             read
             of
             several
             Kings
             encountering
             one
             another
             ,
             by
             which
             it
             is
             evident
             the
             world
             had
             been
             peopled
             sometime
             before
             ,
             or
             else
             there
             could
             not
             have
             been
             such
             
               potent
               Kings
            
             as
             some
             of
             them
             were
             at
             that
             time
             .
             This
             being
             the
             grand
             difficulty
             ,
             to
             it
             I
             answer
             these
             things
             .
          
           
             1.
             
             There
             is
             no
             such
             certainty
             of
             the
             beginning
             of
             the
             
               Assyrian
               Empire
            
             ,
             as
             for
             the
             sake
             of
             that
             ,
             to
             question
             the
             truth
             of
             the
             propagation
             of
             the
             world
             by
             the
             sons
             of
             Noah
             .
             I
             havealready
             largely
             manifested
             the
             want
             of
             credibility
             in
             the
             Chronology
             of
             the
             
               ancient
               Chaldeans
            
             ,
             and
             that
             we
             have
             no
             certain
             grounds
             to
             rely
             upon
             in
             reference
             to
             it
             .
             Especially
             as
             to
             those
             seven
             first
             
               Babylonian
               Kings
            
             ,
             which
             are
             cited
             out
             of
             Africanus
             by
             Eusebius
             ,
             and
             
               Georgius
               Syncellus
            
             ,
             viz.
             
               Evechous
               ,
               Chomasbolus
               ,
               Porus
               ,
               Nechubes
               ,
               Abius
               ,
               Oniballus
               ,
               Chinzirus
               ,
            
             who
             are
             said
             to
             reign
             225.
             years
             ,
             two
             moneths
             ;
             and
             alike
             fabulous
             ,
             I
             suppose
             ,
             is
             the
             other
             Dynasty
             of
             six
             
               Arabian
               Kings
            
             ,
             whose
             Empire
             is
             said
             to
             have
             stood
             215.
             years
             to
             the
             time
             of
             Belus
             ,
             who
             expelled
             the
             Arabians
             and
             took
             the
             power
             to
             himself
             ;
             And
             it
             is
             much
             more
             agreeable
             to
             reason
             to
             reject
             these
             two
             Dynastyes
             ,
             which
             have
             no
             record
             of
             them
             left
             in
             any
             History
             of
             the
             
               Assyrian
               Empire
            
             ,
             but
             only
             in
             Berosus
             ,
             whose
             authority
             in
             this
             case
             hath
             been
             discussed
             already
             ,
             then
             to
             follow
             our
             late
             excellent
             Primate
             of
             Armagh
             ,
             who
             punctually
             sets
             down
             the
             reign
             of
             the
             Kings
             of
             these
             two
             Dynastyes
             ,
             but
             cuts
             off
             at
             least
             eight
             Ages
             in
             the
             time
             of
             the
             
               Assyrian
               Empire
            
             from
             Ninus
             to
             Sardanapalus
             ,
             which
             time
             he
             confines
             to
             496.
             years
             ,
             and
             placeth
             Ninus
             in
             the
             2737.
             year
             of
             the
             world
             ,
             according
             to
             the
             
             
               Hebrew
               computation
            
             ,
             and
             so
             to
             live
             in
             the
             time
             of
             the
             Iudges
             ,
             and
             be
             cotemporary
             with
             Deborah
             :
             Which
             he
             builds
             only
             on
             a
             place
             in
             Herodotus
             ,
             which
             relates
             not
             to
             the
             time
             between
             Ninias
             and
             Sardanapalus
             ,
             but
             to
             the
             time
             of
             the
             defection
             of
             the
             Mèdes
             from
             the
             
               Assyrian
               Empire
            
             ,
             as
             
               Isaac
               Vossius
            
             hath
             already
             shewed
             .
             We
             cannot
             then
             finde
             any
             certainty
             
             in
             the
             beginning
             of
             the
             
               Assyrian
               Empire
            
             ,
             which
             may
             give
             us
             cause
             to
             question
             the
             propagation
             of
             the
             world
             from
             the
             posterity
             of
             Noah
             .
          
           
           
             2.
             
             We
             have
             reason
             to
             think
             that
             there
             was
             a
             more
             then
             ordinary
             multiplication
             of
             the
             world
             from
             the
             sons
             of
             Noah
             after
             the
             Flood
             .
             For
             as
             God
             had
             before
             punished
             the
             world
             by
             destroying
             mankind
             in
             it
             by
             an
             extraordinary
             manner
             ;
             so
             after
             the
             Flood
             ,
             he
             doth
             in
             a
             particular
             manner
             bless
             Noah
             and
             his
             Sons
             ,
             and
             said
             unto
             them
             ,
             
               Be
               fruitfull
               and
               multiply
               ,
               and
               replenish
               the
               earth
               ,
            
             which
             may
             well
             be
             thought
             to
             have
             then
             had
             an
             extraordinary
             effect
             .
             Severall
             ways
             have
             been
             attempted
             by
             learned
             men
             to
             make
             appear
             ,
             to
             what
             a
             vast
             number
             the
             posterity
             of
             Noah
             would
             increase
             in
             the
             space
             of
             two
             of
             three
             
               hundred
               years
            
             after
             the
             Flood
             .
             Petavius
             supposeth
             that
             the
             posterity
             of
             Noah
             might
             beget
             children
             
             at
             seventeen
             ,
             and
             that
             each
             of
             Noahs
             sons
             might
             have
             eight
             children
             in
             the
             eighth
             year
             after
             the
             flood
             ,
             and
             that
             every
             one
             of
             these
             eight
             might
             beget
             eight
             more
             ;
             by
             this
             means
             in
             only
             one
             Family
             as
             of
             Iaph●t
             in
             the
             year
             after
             the
             Flood
             238.
             he
             makes
             a
             Diagramme
             ,
             consisting
             of
             almost
             an
             innumerable
             company
             of
             men
             .
             
               Iohannes
               Temporarius
            
             ,
             as
             
             our
             most
             learned
             Primate
             tels
             us
             ,
             takes
             this
             way
             ,
             that
             all
             of
             the
             posterity
             of
             Noah
             when
             they
             attained
             twenty
             years
             of
             Age
             had
             every
             year
             twins
             ,
             on
             which
             supposition
             by
             
               Arithmetical
               progression
            
             ,
             he
             undertakes
             to
             make
             it
             appear
             ,
             that
             in
             the
             102.
             year
             after
             the
             flood
             ,
             there
             would
             be
             of
             males
             and
             Females
             1554420
             ,
             but
             taking
             away
             the
             one
             half
             ,
             because
             of
             the
             groundless
             supposition
             of
             twins
             ,
             yet
             then
             in
             that
             time
             there
             would
             be
             388605.
             males
             besides
             Females
             .
             Others
             suppose
             that
             each
             of
             the
             sons
             of
             Noah
             had
             
               ten
               sons
            
             ,
             and
             by
             that
             proportion
             ,
             in
             few
             Generations
             ,
             it
             would
             amount
             to
             many
             thousands
             within
             a
             Century
             .
             Others
             insist
             on
             the
             parallel
             between
             the
             multiplication
             of
             the
             children
             of
             Israel
             in
             Egypt
             ;
             that
             if
             from
             72.
             men
             in
             the
             space
             of
             215.
             years
             there
             are
             procreated
             600000.
             how
             many
             will
             be
             born
             of
             three
             men
             in
             the
             space
             of
             an
             hundred
             years
             ?
             some
             have
             said
             above
             23000.
             but
             with
             what
             success
             in
             their
             Arithmetick
             I
             shall
             not
             determine
             .
             But
             whether
             all
             or
             any
             of
             these
             ways
             
             be
             sufficient
             ,
             and
             satisfactory
             ,
             we
             have
             yet
             cause
             to
             believe
             that
             there
             was
             a
             more
             then
             ordinary
             multiplication
             in
             the
             posterity
             of
             Noah
             after
             the
             flood
             .
          
           
             3.
             
             If
             we
             embrace
             the
             account
             of
             those
             copies
             ,
             which
             the
             
             Septuagint
             followed
             in
             their
             version
             ,
             all
             this
             difficulty
             is
             then
             ceased
             .
             For
             that
             account
             doth
             very
             much
             enlarge
             the
             times
             ,
             and
             makes
             almost
             a
             thousand
             years
             between
             the
             Flood
             and
             Abraham
             ,
             by
             which
             means
             there
             will
             be
             sufficient
             space
             given
             for
             the
             propagation
             of
             mankind
             ,
             the
             building
             the
             Tower
             of
             Babel
             ,
             the
             dispersion
             of
             Nations
             ,
             the
             founding
             the
             Assyrian
             Empire
             ,
             the
             plantation
             of
             
               Egypt
               ,
               China
            
             ,
             and
             other
             places
             ,
             all
             which
             seem
             to
             have
             been
             in
             that
             time
             ,
             and
             to
             concur
             with
             that
             computation
             ,
             as
             well
             as
             Iosephus
             doth
             ,
             and
             the
             whole
             
               Primitive
               Church
            
             before
             Hierome
             ,
             which
             certainly
             ought
             in
             no
             case
             to
             be
             disregarded
             .
          
           
             The
             whole
             controversie
             concerning
             this
             part
             of
             the
             Chronology
             of
             the
             world
             comes
             at
             last
             to
             this
             ,
             whether
             it
             be
             more
             probable
             that
             the
             Iews
             ,
             who
             lived
             under
             the
             
               second
               Temple
            
             (
             who
             then
             were
             the
             Trustees
             to
             whom
             were
             
               committed
               the
               oracles
               of
               God
            
             )
             whom
             the
             LXX
             .
             followed
             in
             their
             version
             ,
             had
             the
             true
             reading
             ,
             or
             the
             
               Talmudick
               Iews
            
             after
             their
             dispersion
             and
             banishment
             from
             their
             Country
             ,
             when
             they
             were
             discarded
             by
             God
             himself
             from
             being
             his
             people
             ,
             when
             he
             broke
             up
             house
             among
             them
             at
             the
             destruction
             of
             Ierusalem
             and
             the
             Temple
             .
             But
             if
             the
             reader
             desire
             further
             satisfaction
             concerning
             this
             difference
             of
             the
             Chronology
             of
             the
             LXX
             .
             from
             that
             of
             the
             present
             
               Hebrew
               copyes
            
             ,
             he
             may
             consult
             the
             learned
             dissertation
             of
             the
             late
             learned
             Bishop
             of
             
             Chester
             upon
             the
             LXX
             .
             and
             the
             later
             discourses
             of
             
               Isaac
               Vossius
            
             on
             this
             subject
             .
             Seting
             a
             side
             then
             the
             controversie
             between
             the
             present
             
               Hebrew
               copyes
            
             and
             the
             LXX
             .
             in
             point
             of
             integrity
             and
             incorruption
             which
             I
             meddle
             not
             with
             ,
             I
             cannot
             but
             subscribe
             to
             the
             judgement
             of
             our
             judicious
             historian
             ,
             Sir
             
               W.
               Rawleigh
               :
               That
               if
               we
               look
               over
               all
               ,
               and
               do
               not
               hastily
               satisfie
               our
               understanding
               with
               the
               first
               things
               offered
               ,
               and
               thereby
               being
               satiated
               do
               slothfully
               and
               drowsily
               sit
               down
               ,
               we
               shall
               find
               it
               more
               agreeable
               rather
               to
               follow
               the
               reckoning
               of
               the
               LXX
               .
               who
               according
               to
               some
               editions
               make
               it
               above
            
             1072.
             
               years
               between
               the
               flood
               and
            
             Abrahams
             
               birth
               ,
               then
               to
               take
               away
               any
               part
               of
               those
            
             352.
             
               years
               given
               .
               For
               if
               we
               advisedly
               consider
               the
               state
               and
               ceuntenance
               of
               the
               world
               such
               as
               it
               was
               in
            
             Abrahams
             
               time
               ,
               yea
               before
            
             Abraham
             
               was
               born
               ,
               we
               shall
               find
               that
               it
               were
               very
               ill
               done
               of
               us
               by
               following
               opinion
               without
               the
            
             
             
               guide
               of
               reason
               ,
               to
               pare
               the
               time
               over
               deeply
               between
            
             Abraham
             
               and
               the
               flood
               ;
               because
               in
               cutting
               them
               too
               near
               the
               quick
               ,
               the
               reputation
               of
               the
               whole
               story
               might
               perchance
               bleed
               thereby
               ,
               were
               not
               the
               Testimony
               of
               the
               Scriptures
               supreme
               so
               as
               no
               objection
               can
               approach
               it
               ;
               And
               that
               we
               did
               not
               follow
               withall
               this
               precept
               of
               St.
            
             Austin
             ,
             
               that
               wheresoever
               any
               one
               place
               in
               the
               Scriptures
               may
               be
               conceived
               disagreeing
               to
               the
               whole
               ,
               the
               same
               is
               by
               ignorance
               of
               misinterpretation
               understood
               .
               For
               in
            
             Abrahams
             
               time
               all
               the
               then
               known
               parts
               of
               the
               world
               were
               peopled
               :
               all
               regions
               and
               countryes
               had
               their
               Kings
               .
            
             Aegypt
             
               had
               many
               magnificent
               Cities
               ,
               and
               so
               had
            
             Palestine
             
               and
               all
               bordering
               Countryes
               ;
               yea
               all
               that
               part
               of
               the
               world
               be
               sides
               as
               far
               as
            
             India
             :
             
               and
               those
               not
               built
               with
               sticks
               ,
               but
               of
               hewn
               stones
               ,
               and
               defended
               with
               walls
               and
               rampiers
               ,
               which
               magnificence
               needed
               a
               parent
               of
               more
               antiquity
               then
               those
               other
               men
               have
               supposed
               .
               And
               therefore
               where
               the
               Scriptures
               are
               plainest
               and
               best
               agreeing
               with
               reason
               and
               nature
               ,
               to
               what
               end
               should
               we
               labour
               to
               beget
               doubts
               and
               scruples
               ,
               or
               draw
               all
               things
               into
               wonders
               and
               marvails
               ?
               giving
               also
               strength
               thereby
               to
               common
               cavillers
               ,
               and
               to
               those
               mens
               apish
               brains
               ,
               who
               only
               bend
               their
               wits
               to
               find
               impossibilities
               and
               monsters
               in
               the
               story
               of
               the
               world
               and
               mankind
               .
            
             Thus
             far
             that
             excellent
             Historian
             ,
             whose
             words
             deserve
             consideration
             .
             Thus
             much
             for
             the
             first
             objection
             .
          
           
             The
             second
             is
             ,
             
               From
               the
               great
               pretence
               of
               several
               nations
               that
               they
               were
               self-originated
               ,
            
             or
             came
             not
             from
             any
             other
             
             place
             .
             This
             was
             the
             pretence
             of
             the
             
               Aegyptians
               ,
               Graecians
            
             ,
             ancient
             inhabitants
             of
             Italy
             ,
             and
             others
             .
             But
             how
             little
             reason
             we
             have
             to
             give
             credit
             to
             these
             pretences
             ,
             will
             appear
             on
             these
             accounts
             .
             1.
             
             
               The
               impossibility
            
             in
             nature
             that
             mankind
             should
             be
             produced
             in
             such
             a
             way
             as
             they
             imagined
             ,
             which
             we
             have
             manifested
             already
             in
             our
             discourse
             of
             the
             Origine
             of
             the
             universe
             .
             2.
             
             That
             the
             Nations
             which
             pretended
             this
             ,
             were
             never
             able
             to
             give
             sufficient
             evidence
             of
             it
             to
             any
             other
             Nation
             which
             demanded
             it
             ;
             which
             is
             manifest
             :
             by
             their
             want
             of
             any
             certain
             records
             of
             their
             ancient
             times
             ,
             which
             is
             fully
             proved
             in
             our
             discourse
             in
             the
             first
             book
             of
             the
             want
             of
             credibility
             in
             
               Heathen
               histories
            
             .
             3.
             
             The
             only
             probable
             reason
             ,
             which
             induced
             these
             Nations
             to
             make
             themselves
             Aborigines
             ,
             was
             ,
             because
             they
             supposed
             themselves
             to
             
             be
             the
             first
             inhabitants
             of
             the
             Countryes
             they
             lived
             in
             ,
             which
             although
             I
             may
             allow
             to
             the
             Aegyptians
             and
             some
             other
             ancient
             Nations
             ,
             yet
             I
             cannot
             do
             it
             to
             the
             Hellens
             or
             Greeks
             ,
             who
             most
             vainly
             and
             arrogantly
             pretended
             to
             it
             .
             Which
             because
             it
             may
             give
             more
             light
             into
             the
             greatest
             antiquities
             of
             Greece
             and
             some
             other
             Nations
             then
             hath
             been
             yet
             discovered
             or
             taken
             notice
             of
             ,
             and
             because
             it
             may
             further
             tend
             to
             clear
             the
             truth
             of
             the
             Scriptures
             as
             to
             the
             Origine
             of
             Nations
             ,
             I
             shall
             more
             particularly
             enquire
             into
             the
             first
             Plantation
             of
             Greece
             .
             That
             it
             was
             first
             inhabited
             by
             some
             of
             
               Noahs
               posterity
            
             ,
             is
             out
             of
             question
             with
             all
             those
             who
             prefer
             the
             most
             ancient
             and
             undoubted
             records
             of
             Scripture
             before
             the
             fabulous
             impostures
             of
             mens
             brains
             .
             But
             by
             whose
             immediate
             posterity
             the
             Country
             of
             Greece
             was
             first
             inhabited
             ,
             is
             not
             yet
             so
             clear
             as
             it
             hath
             been
             generally
             presumed
             to
             be
             ,
             by
             most
             who
             had
             rather
             follow
             the
             dictates
             of
             others
             then
             spend
             time
             in
             such
             enquiries
             themselves
             :
             Which
             yet
             certainly
             are
             so
             far
             from
             being
             unworthy
             mens
             labour
             and
             industry
             ,
             that
             nothing
             tends
             more
             clearly
             to
             advance
             the
             truth
             of
             Scripture-history
             ,
             then
             the
             reconciling
             the
             antiquities
             of
             the
             
               elder
               Nations
            
             to
             what
             we
             find
             delivered
             of
             the
             plantation
             of
             the
             world
             from
             the
             posterity
             of
             Noah
             .
             As
             to
             this
             particular
             therefore
             of
             the
             first
             plantation
             of
             Greece
             ,
             I
             shall
             first
             propound
             the
             opinion
             generally
             embraced
             among
             learned
             men
             ,
             and
             then
             shew
             how
             far
             it
             is
             defective
             ,
             and
             what
             other
             more
             true
             account
             may
             be
             given
             of
             it
             .
             It
             is
             evident
             from
             Moses
             ,
             Gen.
             10.
             5.
             that
             the
             posterity
             of
             Iaphet
             took
             possession
             of
             the
             Isles
             of
             the
             Gentiles
             ,
             i.
             e.
             according
             to
             the
             
               Hebrew
               Idiome
            
             ,
             not
             only
             such
             as
             are
             properly
             so
             calld
             ,
             but
             all
             those
             Countries
             which
             lay
             much
             upon
             the
             Sea
             ,
             being
             at
             any
             distance
             from
             Palestine
             ,
             especially
             such
             as
             lay
             between
             the
             Ocean
             and
             
               Mediterranean
               Sea
            
             ;
             and
             so
             both
             Greece
             and
             Italy
             come
             under
             the
             name
             of
             the
             Isles
             of
             the
             Gentiles
             .
             Among
             the
             sons
             of
             Iaphet
             none
             is
             conceived
             so
             probable
             to
             have
             first
             peopled
             Greece
             ,
             as
             he
             whose
             name
             was
             preserved
             among
             the
             inhabitants
             of
             Greece
             with
             very
             little
             alteration
             .
             And
             so
             as
             the
             Medes
             from
             Madai
             ,
             the
             Assyrians
             from
             Assur
             ,
             the
             Thracians
             from
             Thiras
             ,
             by
             the
             like
             Analogy
             the
             Ionians
             from
             Iavan
             .
             From
             which
             it
             is
             observable
             that
             
             although
             among
             the
             Greeks
             themselves
             ,
             the
             Ionians
             were
             but
             as
             one
             division
             of
             that
             people
             which
             inhabited
             Greece
             ,
             yet
             other
             Nations
             comprehended
             all
             under
             the
             name
             of
             Ionians
             .
             For
             which
             we
             have
             sufficient
             evidence
             from
             Hesychius
             and
             the
             Scholiast
             on
             Aristophanes
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Hesychius
             ;
             and
             more
             to
             this
             purpose
             the
             Scholiast
             
             speaks
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             the
             Insertion
             of
             the
             
               Aeolick
               Digamma
            
             ,
             (
             which
             is
             alwayes
             done
             when
             two
             vowels
             meet
             )
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             i.
             e.
             Iavones
             ,
             and
             
               Stephanus
               Byhantius
            
             tells
             us
             ,
             that
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             comes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             Homer
             ,
             
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             And
             
               Dionysius
               Periegetes
            
             reckons
             up
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             one
             of
             the
             rivers
             of
             Arcadia
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               
            
             And
             which
             much
             confirms
             this
             opinion
             ,
             the
             
               Hebrew
               word
               for
               Iavan
            
             before
             the
             points
             added
             by
             the
             
               Masorites
               ,
               viz.
            
             〈◊〉
             bears
             a
             perfect
             Analogy
             with
             the
             Greck
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Scripture
             is
             taken
             for
             Greece
             ;
             and
             so
             Dan.
             8.
             21.
             
             Alexander
             is
             calld
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             the
             LXX
             .
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             Ioel
             3.
             6.
             
             
               You
               have
               sold
               my
               sons
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               the
               sons
               of
               Iavan
            
             ,
             i.
             e.
             to
             the
             Greeks
             as
             it
             is
             generally
             understood
             .
             But
             as
             Iavan
             cannot
             be
             supposed
             to
             have
             come
             into
             these
             parts
             without
             his
             family
             ,
             so
             it
             is
             generally
             presumed
             that
             there
             are
             no
             obscure
             footsteps
             left
             of
             Iavans
             eldest
             son
             ,
             Elisha's
             seating
             himself
             in
             Greece
             .
             For
             from
             him
             Iosephus
             derives
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             with
             whom
             the
             
               Jerusalem
               Paraphrast
            
             concurs
             .
             Montanus
             from
             thence
             derives
             the
             name
             Elis
             ,
             from
             whence
             he
             supposeth
             the
             Greeks
             are
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             Bochartus
             finds
             the
             clearest
             remainders
             of
             Elisha
             in
             Elis
             the
             same
             with
             Pelopponesus
             ,
             one
             part
             of
             which
             by
             Homer
             is
             called
             Alisium
             ;
             thence
             Ezek.
             27.
             7.
             we
             read
             of
             the
             
               purple
               and
               searlet
               from
               the
               Isles
               of
            
             Elisha
             ,
             which
             makes
             it
             most
             probable
             to
             be
             that
             part
             of
             Greece
             w●●ch
             lay
             upon
             the
             
               Jonian
               Sea
            
             ,
             
             where
             the
             best
             purple
             next
             to
             the
             Tyrian
             was
             found
             ,
             as
             the
             
             
               learned
               Bochartus
            
             hath
             demonstrated
             from
             several
             Authors
             .
             This
             is
             now
             the
             substance
             of
             the
             generally
             received
             account
             concerning
             the
             plantation
             of
             Greece
             from
             the
             posterity
             of
             Noah
             .
             Which
             if
             it
             be
             taken
             as
             to
             that
             people
             which
             did
             at
             length
             possess
             Greece
             ,
             I
             see
             no
             reason
             to
             disapprove
             it
             ;
             but
             if
             it
             be
             extended
             to
             the
             first
             plantation
             of
             Greece
             ,
             I
             see
             as
             little
             to
             embrace
             it
             .
             That
             we
             may
             therefore
             judge
             more
             freely
             of
             the
             first
             inhabitants
             of
             Greece
             ,
             it
             is
             requisite
             we
             take
             an
             account
             of
             it
             from
             those
             who
             prosess
             themselves
             most
             versed
             in
             their
             own
             Antiquities
             ,
             who
             may
             in
             a
             matter
             of
             this
             nature
             which
             is
             attested
             by
             the
             common
             consent
             of
             the
             most
             learned
             Antiquari●s
             of
             Greece
             ,
             be
             the
             more
             credited
             ,
             in
             that
             what
             they
             thus
             deliver
             ,
             may
             be
             supposed
             to
             come
             from
             an
             ancient
             and
             undoubted
             Tradition
             .
          
           
             It
             is
             evident
             therefore
             ,
             from
             the
             judgement
             of
             the
             most
             
             learned
             and
             judicious
             even
             of
             the
             Greeks
             themselves
             ,
             that
             Greece
             was
             first
             inhabited
             by
             a
             people
             by
             them
             called
             Barbarous
             ,
             i.
             e.
             a
             people
             different
             from
             them
             in
             Language
             and
             manners
             .
             So
             Ephorus
             whom
             Poly●ius
             commends
             as
             the
             best
             writer
             of
             the
             
               Greek
               Antiquities
            
             ,
             saith
             that
             Greece
             was
             inhabited
             by
             a
             
               barbarous
               people
            
             before
             the
             Hell●ns
             came
             into
             it
             .
             And
             
               〈◊〉
               Mil●sius
            
             cited
             by
             Str●o
             concerning
             Pelo●ponesus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             Strabo
             himself
             not
             only
             believes
             of
             Pelopponesus
             but
             of
             all
             Greece
             that
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               anci●ntly
               a
               Plantation
               of
               Barbarians
            
             ;
             the
             same
             is
             affirmed
             by
             Aristotle
             writing
             of
             the
             
             Commonwealth
             of
             the
             Tegeates
             concerning
             Arcadia
             ,
             that
             before
             its
             being
             possessed
             by
             the
             Arcadians
             i●
             was
             inhabited
             by
             a
             
               barbarous
               people
            
             ,
             who
             because
             they
             were
             expulsed
             their
             Country
             ,
             before
             
               moon
               rising
            
             ,
             the
             Arcadians
             called
             themselves
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Whether
             that
             be
             the
             ground
             of
             that
             vain-glorious
             boast
             (
             of
             which
             many
             reasons
             are
             given
             by
             learned
             men
             )
             I
             here
             dispute
             not
             ;
             it
             is
             sufficient
             that
             we
             find
             the
             Grecians
             were
             not
             the
             first
             who
             peopled
             any
             of
             these
             several
             places
             ;
             which
             is
             likewise
             attested
             by
             
               Herodotus
               ,
               Thucydides
            
             and
             others
             ,
             whose
             testimonies
             we
             shall
             afterwards
             produce
             .
             It
             being
             then
             evident
             that
             the
             Grecians
             were
             not
             the
             first
             who
             inhabited
             that
             Country
             after
             from
             them
             called
             Greece
             ,
             it
             follows
             to
             be
             inquired
             what
             this
             
               Barbarous
               people
            
             was
             and
             
             from
             whence
             they
             came
             .
             Strabo
             hath
             given
             us
             in
             a
             large
             Catalogue
             of
             the
             names
             of
             many
             of
             them
             ,
             as
             the
             
               Dryopes
               ,
               Caucones
               ,
               Leleges
            
             ,
             besides
             the
             
               Aones
               ,
               Tembices
               ,
               Hyantes
            
             and
             many
             others
             ;
             but
             these
             seem
             not
             to
             have
             been
             that
             ancient
             people
             ,
             but
             rather
             some
             latter
             Castlings
             of
             the
             Carians
             ,
             who
             as
             Thucydides
             tells
             us
             ,
             did
             very
             often
             make
             inroads
             upon
             the
             quarters
             of
             Greece
             .
             That
             people
             which
             had
             the
             largest
             spread
             and
             greatest
             Antiquity
             ,
             was
             the
             Pelasgi
             :
             thence
             Pelopponesus
             was
             anciently
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Stephanus
               Byzantius
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             Apollodorus
             saith
             ,
             that
             the
             Pelopponesians
             were
             anciently
             called
             Pelasgi
             ;
             and
             Euripides
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             And
             elsewhere
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             These
             Pelasgi
             were
             not
             only
             in
             Pelopponesus
             ,
             but
             in
             Attica
             too
             ,
             as
             appears
             by
             Strabo
             ,
             where
             he
             saith
             the
             Nation
             of
             the
             
             Pelasgi
             did
             inhabit
             ,
             and
             by
             the
             Athenians
             (
             that
             is
             after
             their
             mixture
             )
             they
             were
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Storks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             their
             frequent
             removals
             from
             place
             to
             place
             :
             and
             Pausanias
             mentions
             their
             being
             under
             the
             Acronoli
             at
             Athens
             :
             that
             they
             were
             in
             Thessaly
             ,
             is
             evident
             from
             Hesy●hius
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Arcadia
             seems
             to
             have
             th●
             first
             or
             chief
             place
             of
             their
             residence
             ;
             for
             the
             Arcadians
             who
             were
             accounted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             do
             vindicate
             the
             founder
             of
             this
             Nation
             ,
             whom
             they
             call
             Pelasgus
             to
             themselves
             ,
             and
             say
             he
             was
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             among
             them
             ,
             that
             is
             ,
             the
             fi●st
             who
             came
             into
             that
             Country
             ;
             for
             all
             those
             whose
             original
             they
             knew
             not
             they
             called
             them
             
               Terrae
               filios
            
             ,
             and
             
               genuinos
               terrae
            
             .
             
             Pausanias
             rightly
             conjectures
             that
             he
             was
             the
             first
             man
             among
             them
             ,
             not
             as
             though
             he
             was
             alone
             ,
             but
             because
             the
             
               Chief
               Ruler
            
             and
             Commander
             among
             them
             ,
             and
             that
             brought
             them
             into
             the
             Country
             ;
             but
             though
             they
             might
             fix
             
             themselves
             about
             Arcadia
             ,
             it
             is
             evident
             they
             spread
             further
             ;
             for
             
               Menecrates
               Eleates
            
             in
             his
             book
             of
             the
             founders
             of
             Cities
             ,
             
             affirms
             that
             all
             the
             Sea
             coasts
             of
             Greece
             called
             Ionica
             beginning
             from
             Mycale
             ,
             were
             first
             inhabited
             by
             the
             Pelasgi
             ;
             nay
             we
             find
             them
             yet
             much
             higher
             up
             in
             Epirus
             ,
             who
             were
             as
             Strabo
             tells
             us
             ,
             the
             first
             founders
             of
             the
             famous
             Oracle
             of
             
             Dodona
             ;
             for
             so
             Ephorus
             in
             him
             saith
             it
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             that
             these
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             thence
             the
             Poet
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             And
             Hesiod
             ,
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             Strabo
             further
             makes
             it
             evident
             ,
             that
             they
             were
             a
             
               barbarous
               people
            
             which
             lived
             about
             Dodona
             ,
             from
             the
             description
             Homer
             gives
             of
             them
             ,
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             Which
             Philostratus
             best
             interprets
             when
             he
             saith
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               such
               that
               thought
            
             
             
               the
               Gods
               were
               best
               pleased
               with
               their
               simplicity
               and
               severity
               of
               life
               ,
            
             and
             therein
             far
             different
             from
             the
             Grecian
             humour
             .
             Suidas
             in
             Thessalicis
             (
             cited
             likewise
             by
             Strabo
             )
             saith
             that
             the
             Temple
             of
             Dodona
             was
             removed
             from
             Scotusa
             in
             Pelasgia
             in
             Thessaly
             ,
             which
             is
             confirmed
             by
             Herodotus
             in
             Euterpe
             ,
             where
             he
             largely
             speaks
             of
             the
             Temple
             and
             Oracle
             at
             Dodona
             .
             These
             Pelasgi
             confined
             not
             themselves
             to
             Greece
             neither
             ,
             but
             were
             dispersed
             into
             the
             neighbour
             Islands
             ,
             as
             
               Chios
               ,
               Creet
               ,
               Lesbos
               ,
               Lemnos
               ,
               Imbro
               ,
               Samos
               ,
            
             as
             will
             appear
             afterwards
             ;
             and
             at
             last
             came
             into
             Italy
             ,
             as
             is
             well
             known
             ,
             and
             are
             thought
             to
             be
             the
             same
             with
             Tyrrhenians
             ,
             and
             by
             some
             conceived
             to
             be
             the
             first
             founders
             of
             Rome
             .
             We
             see
             what
             a
             large
             spread
             the
             Pelasgi
             had
             over
             Greece
             ,
             which
             was
             divided
             after
             the
             Hellens
             began
             to
             appear
             ,
             into
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Herodotus
             
             witnesseth
             ;
             and
             so
             these
             two
             appear
             to
             be
             a
             very
             different
             people
             from
             one
             another
             ,
             and
             not
             the
             same
             under
             different
             names
             as
             is
             commonly
             thought
             .
          
           
             Which
             sufficiently
             appears
             from
             their
             language
             ,
             which
             was
             
             quite
             different
             from
             one
             another
             .
             So
             Herodotus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               they
               used
               a
               barbarous
               language
               :
               i.
               e.
            
             a
             language
             not
             understood
             by
             the
             Hellens
             ;
             who
             at
             first
             ,
             had
             their
             chief
             residence
             in
             Thessaly
             ,
             from
             whence
             by
             degrees
             they
             came
             forwards
             into
             Greece
             ,
             as
             Thucydides
             shews
             .
             For
             although
             the
             name
             of
             Hellens
             at
             last
             spread
             its
             self
             over
             all
             the
             people
             of
             Greece
             ,
             yet
             it
             was
             at
             first
             peculiar
             to
             that
             part
             of
             Thessaly
             called
             Pthiotis
             ,
             and
             thence
             Homer
             calls
             them
             properly
             Hellens
             which
             followed
             Achilles
             from
             thence
             ;
             and
             it
             appears
             by
             Homer
             that
             there
             was
             a
             City
             there
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             as
             
               Stephanus
               de
               Urbibus
            
             tells
             us
             was
             there
             built
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             although
             he
             will
             not
             have
             him
             to
             be
             Hellen
             the
             son
             of
             Deucalion
             ,
             but
             the
             son
             of
             Pthius
             ,
             wherein
             he
             is
             mistaken
             ;
             For
             Thucydides
             plainly
             shews
             that
             it
             was
             from
             Hellen
             the
             son
             of
             Deucalion
             that
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             came
             ,
             and
             this
             Hellen
             lived
             in
             Pthiotis
             .
             But
             although
             they
             were
             first
             in
             Pthiotis
             ,
             yet
             they
             dayly
             increasing
             in
             numbers
             and
             power
             ,
             by
             degrees
             they
             got
             all
             Thessaly
             into
             their
             hands
             ,
             of
             which
             one
             part
             was
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             afterwards
             under
             Dorus
             the
             son
             of
             Hellen
             they
             conquered
             Hestiaectis
             ,
             that
             part
             of
             Thessaly
             which
             lyes
             under
             the
             mountains
             Ossa
             and
             Olympus
             ;
             from
             thence
             they
             were
             beaten
             back
             by
             the
             Cadmeans
             into
             Pindus
             ,
             where
             the
             Greeks
             were
             first
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             Herodotus
             tells
             us
             ;
             from
             hence
             they
             went
             into
             Dryopis
             ,
             and
             thence
             into
             Pelopponesus
             ,
             and
             there
             had
             the
             name
             Dorians
             ;
             but
             before
             their
             coming
             hither
             ,
             they
             had
             first
             secured
             themselves
             of
             Hellens
             lying
             between
             Thessaly
             and
             Pelopponesus
             ,
             and
             there
             they
             dispossest
             the
             Pelasgi
             in
             all
             the
             Attickregion
             ;
             who
             were
             now
             forced
             to
             submit
             or
             to
             fly
             ;
             they
             who
             submitted
             ,
             as
             most
             of
             them
             did
             ,
             were
             incorporated
             into
             the
             Greeks
             ,
             and
             became
             one
             people
             with
             them
             ,
             and
             so
             by
             degrees
             lost
             that
             former
             language
             which
             was
             peculiar
             to
             themselves
             and
             wholly
             distinct
             from
             the
             Greek
             tongue
             .
             That
             the
             Hellens
             did
             thus
             gradually
             come
             into
             Pelopponesus
             ,
             is
             evident
             from
             the
             names
             of
             people
             and
             placts
             common
             to
             Thessaly
             and
             Pelopponesus
             
             which
             came
             from
             hence
             ,
             that
             though
             the
             Greeks
             left
             the
             Cities
             behind
             them
             ,
             yet
             they
             carryed
             most
             of
             the
             names
             along
             with
             them
             .
             Thus
             the
             
               Achaei
               ,
               Ionians
            
             ,
             and
             Aeolians
             ,
             and
             Dorians
             in
             Pelopponesus
             came
             from
             those
             of
             the
             same
             names
             in
             Thessaly
             ;
             and
             so
             likewise
             the
             names
             of
             these
             following
             regions
             and
             Cities
             were
             common
             to
             both
             ,
             as
             
               Ellopia
               ,
               Estiaea
               ,
               Eretria
            
             ,
             and
             
               Oropos
               ,
               Graia
               ,
               Larissa
               ,
               Psophis
               ,
               Iton
               ,
               Occalia
            
             and
             very
             many
             others
             Salmasius
             seems
             to
             be
             of
             opinion
             ,
             that
             the
             Pelasgi
             never
             used
             any
             language
             distinct
             
             from
             the
             Hellens
             ;
             but
             besides
             that
             it
             is
             directly
             contrary
             to
             the
             testimony
             of
             Herodotus
             ,
             the
             arguments
             he
             produeeth
             for
             it
             are
             very
             weak
             .
             The
             first
             is
             because
             the
             Pelasgi
             that
             went
             into
             Italy
             ,
             did
             use
             the
             
               Greek
               tongue
            
             ,
             from
             their
             calling
             
               Agylla
               Caere
            
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             word
             pronounced
             from
             one
             on
             the
             walls
             ;
             and
             because
             the
             Arcades
             used
             only
             the
             Greek
             language
             in
             the
             
               Aeolian
               Dialect
            
             ,
             which
             Evander
             carryed
             with
             him
             into
             Italy
             ,
             and
             from
             which
             most
             of
             the
             
               old
               Roman
               language
            
             was
             derived
             .
             But
             doth
             not
             Herodotus
             expresly
             say
             ,
             that
             after
             the
             mixture
             between
             the
             Greeks
             and
             Pelasgi
             these
             by
             degrees
             lost
             their
             own
             proper
             language
             and
             made
             use
             of
             the
             common
             
               Greek
               tongue
            
             ?
             Yet
             afterwards
             too
             it
             is
             evident
             from
             Herodotus
             in
             some
             places
             ,
             as
             at
             Crotona
             ,
             they
             did
             use
             a
             language
             different
             from
             the
             Greek
             .
             His
             other
             argument
             is
             ,
             
               that
               the
               names
               of
               the
               eldest
               persons
               mentioned
               were
               originally
               Greek
            
             ;
             but
             this
             is
             expresly
             denyed
             by
             Strabo
             who
             makes
             the
             contrary
             one
             of
             his
             strongest
             arguments
             ,
             that
             the
             Barbarians
             did
             anciently
             inhabit
             Greece
             ;
             and
             instanceth
             in
             
               Cecrops
               ,
               Codrus
               ,
               Aeoius
               ,
               Cothus
               ,
               Drymas
               ,
               Crimanus
               .
            
             Thus
             we
             have
             abundantly
             proved
             against
             the
             common
             opinion
             ,
             that
             Greece
             was
             not
             first
             peopled
             by
             the
             Hellens
             ,
             or
             the
             posterity
             of
             Elisa
             ,
             although
             these
             did
             afterwards
             come
             to
             the
             full
             possession
             of
             Greece
             .
          
           
             It
             remains
             that
             we
             shew
             whence
             these
             Pelasgi
             came
             ,
             and
             of
             whose
             posterity
             they
             were
             ,
             and
             what
             the
             language
             was
             
             which
             was
             used
             by
             them
             .
             He
             that
             gave
             the
             name
             to
             this
             people
             according
             to
             the
             
               Grecian
               fables
            
             ,
             was
             one
             Pelasgus
             ,
             which
             none
             will
             wonder
             at
             among
             them
             ,
             whose
             constant
             custom
             it
             was
             ,
             (
             partly
             by
             reason
             of
             their
             Ignorance
             of
             the
             true
             account
             of
             their
             names
             ,
             and
             partly
             by
             their
             pride
             that
             
             they
             might
             not
             seem
             ignorant
             of
             any
             thing
             )
             when
             they
             meet
             with
             any
             names
             of
             people
             to
             find
             out
             some
             person
             near
             it
             who
             was
             the
             founder
             of
             them
             .
             Thus
             Artica
             from
             Actaeus
             ,
             it
             being
             anciently
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             Cranae
             from
             
               Cranaus
               ,
               Aegialea
            
             from
             
               Aegialeus
               ,
               Mauritania
            
             from
             
               Maurus
               ,
               S●ythia
            
             from
             one
             
               S●ythes
               ,
               Galataea
            
             from
             Galates
             ,
             and
             thus
             in
             multitudes
             of
             other
             names
             .
             But
             from
             the
             name
             Pelasgi
             we
             may
             probably
             find
             out
             the
             true
             founder
             of
             the
             people
             ,
             allowing
             that
             variation
             which
             is
             usually
             caused
             through
             the
             Greeks
             melting
             the
             harsher
             words
             of
             the
             Eastern
             languages
             into
             a
             sound
             fit
             ●or
             their
             more
             delicate
             palats
             ,
             as
             is
             evident
             in
             the
             comparing
             the
             names
             of
             the
             Prophets
             in
             Ebrew
             ,
             with
             what
             they
             are
             in
             the
             
               Greek
               version
            
             .
             Thus
             the
             Pelasgi
             may
             with
             great
             probability
             be
             derived
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Pheleg
             ;
             for
             which
             we
             have
             the
             concurrent
             testimony
             of
             two
             learned
             persons
             ,
             Grotius
             and
             Salmasius
             ,
             who
             are
             contented
             to
             mention
             it
             ,
             without
             bringing
             much
             evidence
             of
             reason
             for
             it
             .
             What
             they
             
             only
             touch
             at
             ,
             we
             shall
             endeavour
             to
             make
             out
             more
             at
             large
             ;
             which
             we
             shall
             do
             by
             removing
             the
             great
             presumptions
             against
             it
             ,
             and
             laying
             down
             the
             probabilities
             for
             it
             .
             The
             great
             presumptions
             lying
             against
             it
             are
             ;
             for
             that
             the
             Isles
             of
             the
             Nations
             tell
             to
             the
             posterity
             of
             Iapheth
             ,
             and
             that
             Phaleg
             lived
             with
             Eber
             in
             Chaldea
             .
             For
             the
             first
             ,
             it
             must
             be
             acknowledged
             that
             the
             greatest
             part
             of
             the
             Countries
             lying
             upon
             the
             Ocean
             and
             Mediterrancan
             ,
             were
             in
             the
             time
             when
             Moses
             wrote
             so
             inhabited
             ;
             not
             that
             the
             habitations
             of
             the
             sons
             of
             Noah
             had
             their
             bounds
             and
             limits
             set
             them
             either
             by
             God
             or
             Noah
             ,
             but
             that
             the
             posterity
             of
             Iaphet
             did
             chiefly
             address
             themselves
             to
             those
             parts
             which
             lay
             towards
             Europe
             ;
             but
             yet
             not
             so
             ,
             as
             to
             exclude
             any
             of
             the
             posterity
             of
             Sem
             ,
             if
             their
             necessities
             for
             further
             room
             made
             it
             necessary
             for
             them
             to
             seek
             for
             habitations
             further
             abroad
             .
             For
             we
             can
             have
             no
             reason
             to
             think
             ,
             that
             because
             the
             chief
             of
             Sems
             posterity
             did
             live
             together
             ,
             therefore
             none
             of
             them
             went
             further
             off
             ,
             which
             necessity
             would
             put
             them
             upon
             because
             of
             their
             great
             increase
             ;
             for
             we
             read
             of
             Phaleg
             and
             others
             ,
             that
             besides
             those
             in
             a
             direct
             line
             to
             Abraham
             (
             whose
             Genealogy
             it
             was
             Moses
             his
             great
             design
             to
             recount
             )
             they
             begat
             many
             other
             sons
             and
             daughters
             ,
             which
             would
             make
             it
             necessary
             for
             
             
             them
             ,
             to
             seek
             their
             habitations
             further
             abroad
             .
             And
             that
             Phaleg
             and
             Ragan
             did
             so
             ,
             we
             have
             the
             express
             testimony
             of
             Epiphanius
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             
               That
               from
               the
               age
               of
            
             Therah
             
               and
               then●e
               forward
            
             Ph●leg
             and
             Ragau
             
               diverted
               toward
               the
               Clime
               of
               Europe
               ,
               to
               part
               of
            
             Scythia
             ,
             
               and
               were
               joyned
               with
               those
               Nations
               from
               whi●●
               the
            
             Thracians
             arose
             .
             Several
             things
             make
             this
             not
             so
             improbable
             as
             some
             have
             imagined
             it
             to
             be
             ;
             for
             first
             ,
             it
             is
             the
             constant
             acknowledgement
             of
             all
             sober
             inquirers
             into
             the
             original
             of
             the
             Greeks
             ,
             that
             Greece
             was
             first
             peopled
             from
             Scythia
             ,
             and
             indeed
             almost
             all
             the
             N●tions
             in
             Europe
             have
             come
             out
             of
             that
             Country
             :
             besides
             there
             is
             evidence
             of
             it
             ,
             even
             in
             the
             
               Gr●cian
               Fables
            
             ;
             for
             Prometheus
             (
             from
             whom
             the
             Greeks
             derived
             themselves
             )
             is
             fan●yed
             by
             them
             to
             lie
             bound
             in
             mount
             Cancasus
             ,
             which
             must
             be
             suppos●d
             to
             be
             the
             Country
             from
             whence
             he
             came
             .
             Again
             it
             is
             evident
             already
             that
             the
             Hellens
             came
             not
             into
             Greece
             before
             it
             was
             peopled
             by
             the
             Pelasgi
             ,
             and
             that
             these
             had
             different
             language
             and
             customs
             from
             one
             another
             ;
             now
             then
             in
             all
             probability
             ,
             although
             the
             posterity
             of
             Elisa
             might
             come
             first
             down
             from
             Scythia
             into
             those
             parts
             and
             seat
             themselves
             in
             Macedonia
             and
             Th●ssaly
             ,
             where
             they
             had
             in
             probability
             more
             then
             room
             enough
             at
             first
             and
             a
             Country
             to
             their
             desire
             ;
             they
             might
             be
             willing
             to
             permit
             the
             posterity
             of
             Phaleg
             to
             pass
             on
             further
             ;
             for
             in
             those
             first
             plantations
             we
             cannot
             otherwise
             conceive
             ,
             but
             that
             the
             
               last
               comers
            
             must
             be
             the
             
               furthest
               goers
            
             ;
             unless
             they
             had
             strength
             enough
             to
             drive
             the
             former
             inhabitants
             out
             of
             their
             seats
             whereof
             they
             were
             already
             possessed
             ,
             as
             the
             Scythians
             did
             afterwards
             ,
             and
             so
             the
             H●llens
             ;
             So
             then
             the
             posterity
             of
             Phaleg
             being
             forced
             to
             quit
             their
             own
             Country
             because
             of
             the
             multitude
             of
             inhabitants
             ,
             must
             be
             supposed
             to
             take
             that
             course
             ,
             where
             in
             probability
             they
             might
             find
             an
             empty
             seat
             fit
             for
             them
             to
             dwell
             in
             ;
             thence
             they
             come
             towards
             Europe
             ;
             for
             they
             saw
             how
             the
             posterity
             of
             Sem
             did
             spread
             it self
             Eastward
             already
             ,
             and
             
               C
               ham
               Southward
            
             ,
             and
             coming
             to
             part
             of
             ,
             that
             vast
             Country
             of
             Soythia
             ,
             which
             was
             both
             already
             taken
             up
             and
             not
             so
             convenient
             
             an
             habitation
             for
             them
             ,
             they
             draw
             downwards
             towards
             Thracia
             ,
             and
             there
             the
             po●●erity
             of
             Thiras
             from
             whom
             the
             Thracians
             came
             had
             already
             possessed
             themselves
             ;
             passing
             further
             into
             Thessaly
             ,
             they
             find
             that
             already
             planted
             by
             some
             of
             the
             posterity
             of
             Elisa
             ,
             but
             as
             yet
             but
             scant
             and
             thin
             of
             inhabitants
             ;
             therefore
             they
             disperse
             themselves
             up
             and
             down
             through
             some
             part
             of
             Epirus
             ,
             most
             part
             of
             Ellas
             ,
             and
             some
             pass
             into
             Peloppon●sus
             ,
             where
             they
             six
             themselves
             chiefly
             upon
             Arcadia
             ,
             and
             thence
             spread
             up
             and
             down
             by
             degrees
             towards
             the
             Sea-side
             ;
             for
             we
             cannot
             but
             think
             that
             the
             
               Maritime
               parts
            
             were
             the
             last
             peopled
             ,
             partly
             for
             fear
             of
             another
             d●luge
             ,
             partly
             for
             want
             of
             conveniency
             of
             Navigation
             most
             of
             their
             travels
             being
             by
             Land
             ;
             and
             partly
             when
             Navigation
             grew
             more
             in
             
               use
               for
               fear
               of
               Pirates
            
             ,
             who
             drove
             a
             great
             trade
             upon
             the
             Coasts
             of
             Greece
             in
             elder
             times
             ,
             as
             is
             most
             evident
             from
             Thucydides
             in
             the
             beginning
             of
             his
             history
             .
             Thus
             we
             have
             a
             reasonable
             account
             given
             of
             the
             P●lasgi
             their
             first
             coming
             into
             Greece
             ,
             and
             how
             by
             degrees
             the
             Hellens
             came
             to
             possess
             their
             Country
             ,
             and
             what
             a
             fair
             pretence
             the
             Arcadians
             had
             to
             boast
             of
             the
             greatest
             antiquity
             ,
             their
             Country
             being
             probably
             first
             peopled
             by
             the
             Pelasgi
             of
             any
             part
             of
             the
             whole
             Chersonese
             ,
             and
             the
             seat
             of
             the
             leader
             of
             the
             whole
             company
             whom
             they
             call
             Pelasgus
             and
             the
             Scriptures
             Phaleg
             .
          
           
             Having
             thus
             far
             cleared
             the
             Antiquities
             of
             Grecce
             as
             to
             the
             first
             planters
             of
             it
             ,
             whom
             we
             have
             evidenced
             to
             have
             been
             
             the
             Pelasgi
             ,
             and
             these
             derived
             from
             Peleg
             ,
             it
             will
             be
             no
             great
             difficulty
             to
             resolve
             what
             language
             they
             brought
             along
             with
             them
             ,
             which
             must
             be
             supposed
             to
             be
             the
             same
             with
             that
             used
             in
             the
             family
             from
             whence
             Peleg
             or
             Phaleg
             came
             ,
             as
             to
             the
             substance
             of
             it
             ,
             although
             it
             might
             admit
             as
             great
             variation
             of
             Dialact
             from
             it
             as
             the
             Chaldee
             or
             Syriack
             doth
             .
             But
             this
             I
             will
             not
             only
             suppose
             ,
             but
             offer
             these
             probabilities
             for
             the
             proof
             of
             it
             ,
             the
             first
             is
             ,
             the
             agreement
             of
             the
             ancient
             Greek
             language
             with
             the
             Hebrew
             in
             many
             of
             its
             primitive
             words
             ;
             and
             here
             we
             have
             a
             most
             rational
             and
             probable
             account
             given
             of
             it
             ;
             which
             is
             the
             Greeks
             mixing
             with
             the
             Pelasgi
             ,
             and
             both
             coming
             to
             be
             one
             people
             ,
             they
             must
             needs
             retain
             many
             of
             the
             old
             words
             used
             by
             the
             Pelasgi
             in
             their
             
             Greek
             language
             ;
             which
             are
             evidently
             of
             an
             Eastern
             extraction
             ,
             the
             ground
             of
             which
             cannot
             with
             such
             probability
             be
             fetched
             from
             Cadmus
             and
             the
             Phoenicians
             ,
             because
             it
             is
             not
             so
             easie
             admission
             of
             a
             forraign
             Language
             after
             the
             perfection
             of
             their
             own
             ,
             unless
             by
             long
             tract
             of
             time
             ,
             or
             great
             numbers
             overrunning
             the
             former
             people
             ,
             neither
             of
             which
             can
             be
             so
             truly
             affirmed
             of
             Cadmus
             and
             his
             company
             ;
             for
             they
             were
             soon
             driven
             out
             of
             Greece
             ,
             he
             himself
             ending
             his
             dayes
             in
             Illyricum
             ;
             neither
             was
             their
             spread
             so
             large
             as
             that
             of
             the
             Pelasgi
             ,
             who
             were
             before
             possessors
             of
             the
             Countrey
             ;
             and
             it
             is
             continually
             seen
             how
             impossible
             it
             is
             for
             any
             Conquerors
             ,
             as
             the
             Greeks
             were
             ,
             to
             bring
             their
             own
             language
             so
             into
             a
             place
             ,
             where
             some
             of
             the
             former
             people
             are
             suffered
             to
             live
             ,
             and
             not
             to
             retain
             many
             of
             their
             old
             words
             among
             them
             ,
             and
             so
             make
             the
             Language
             mixt
             of
             both
             ,
             as
             it
             is
             in
             all
             Nations
             conquerd
             by
             the
             Romans
             ;
             the
             Roman
             not
             being
             purely
             spoken
             by
             any
             ,
             but
             corrupted
             with
             a
             mixture
             of
             the
             sormer
             Language
             in
             use
             among
             them
             .
             The
             second
             Argument
             is
             from
             the
             different
             pronunciation
             and
             dialects
             in
             use
             in
             the
             
               Greek
               Language
            
             ;
             of
             which
             no
             account
             so
             likely
             can
             be
             given
             ,
             as
             the
             mixture
             with
             different
             Language
             .
             This
             is
             most
             evident
             in
             the
             
               Dorick
               Dialect
            
             ;
             for
             the
             Dorians
             inhabiting
             probably
             where
             most
             of
             the
             Pelasgi
             had
             been
             ,
             their
             pronunciation
             and
             dialect
             comes
             the
             nearest
             to
             the
             Eastern
             of
             any
             of
             the
             Greeks
             :
             For
             in
             the
             
               Dorick
               dialect
            
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             or
             
               broad
               pronunciation
            
             ,
             is
             most
             taken
             notice
             of
             :
             So
             he
             in
             Theocritus
             upbraids
             the
             Dorians
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             speake
             every
             thing
             
               very
               broad
            
             ;
             which
             answers
             to
             the
             pronunciation
             of
             the
             
               Eastern
               Languages
            
             ;
             besides
             ,
             the
             
               Dorick
               dialect
            
             delights
             much
             in
             adding
             a
             to
             the
             end
             of
             words
             ,
             which
             besides
             that
             it
             is
             the
             custom
             of
             
               Eastern
               tongues
            
             ,
             especially
             the
             Syriack
             ,
             it
             doth
             much
             widen
             the
             pronunciation
             .
             The
             third
             Argument
             is
             from
             the
             remainders
             of
             the
             
               Eastern
               tongues
            
             in
             those
             places
             ,
             especially
             where
             the
             Pelasgi
             had
             been
             .
             The
             Pelasgi
             are
             much
             taken
             notice
             of
             for
             their
             frequent
             removes
             and
             travelling
             from
             one
             place
             to
             another
             ;
             which
             I
             suppose
             was
             chiefly
             after
             the
             Hellens
             had
             conquerd
             the
             Countrey
             where
             they
             dwelt
             ,
             then
             they
             were
             forced
             to
             go
             seek
             better
             habitations
             abroad
             ;
             thence
             Strabo
             calls
             th●
             
             Nation
             of
             the
             Pelasgi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
             and
             elsewhere
             that
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             went
             up
             and
             down
             to
             great
             part
             of
             Europe
             ;
             
             but
             we
             may
             suppose
             them
             to
             have
             made
             their
             first
             and
             chief
             resort
             to
             the
             neighbour
             Islands
             to
             Greece
             ;
             where
             we
             shall
             see
             what
             evidence
             they
             left
             of
             their
             language
             there
             .
             The
             first
             Island
             we
             meet
             with
             them
             in
             ,
             is
             Crecte
             ;
             so
             Strabo
             speaking
             of
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             that
             a
             Colony
             of
             them
             lived
             in
             Creete
             ,
             for
             which
             he
             vouchsafeth
             
             Homers
             authority
             :
             
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
              
               
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 .
              
            
             It
             is
             evident
             then
             that
             the
             Pelasgi
             were
             in
             Creete
             .
             Now
             most
             of
             the
             Cretan
             words
             are
             of
             an
             
               Eastern
               extraction
            
             ,
             if
             we
             believe
             the
             learned
             Bochartus
             ,
             who
             hath
             promised
             a
             discourse
             on
             that
             subject
             ;
             besides
             Creete
             we
             find
             the
             P●lasgi
             in
             
             Chios
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Strabo
             ,
             the
             inhabitants
             of
             Chios
             say
             that
             the
             Pelasgi
             of
             Thessaly
             were
             their
             first
             inhabitants
             ;
             and
             here
             the
             forenamed
             learned
             person
             hath
             derived
             the
             name
             Chios
             ,
             the
             mountain
             Pelinaeus
             ,
             and
             the
             wine
             Arvisium
             ,
             all
             from
             the
             
               Eastern
               languages
            
             .
             The
             next
             we
             find
             them
             in
             ,
             is
             Lesbos
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             which
             from
             them
             was
             called
             Pelasgia
             ,
             saith
             Strabo
             ,
             whose
             name
             is
             likewise
             fetched
             out
             of
             the
             East
             .
             By
             Bochartus
             further
             we
             find
             them
             in
             Lemnos
             and
             
             Imbros
             ;
             so
             Anticlides
             in
             Strabo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             concerning
             whose
             names
             ,
             see
             Bochartus
             82.
             
             I
             know
             that
             learned
             Author
             makes
             the
             Phoenicians
             the
             Authors
             of
             all
             these
             names
             ,
             from
             no
             other
             ground
             generally
             ,
             but
             because
             they
             are
             of
             an
             
               Eastern
               derivation
            
             ;
             but
             according
             to
             what
             we
             have
             laid
             down
             ,
             we
             may
             yield
             to
             the
             thing
             it self
             ,
             and
             upon
             clearer
             grounds
             ;
             for
             of
             some
             of
             these
             Islands
             he
             ingenuously
             confesseth
             he
             can
             find
             no
             evidence
             of
             the
             Phoenicians
             being
             in
             them
             
               Phoenices
               in
               his
               Insulis
               habitasse
               nusquam
               legimus
            
             ;
             but
             we
             find
             it
             very
             plain
             ,
             that
             in
             
             those
             very
             Islands
             the
             Pel●sgi
             inhabited
             ;
             and
             whether
             account
             
             then
             be
             more
             probable
             ,
             let
             the
             Reader
             judge
             .
             One
             thing
             more
             I
             shall
             insist
             on
             ,
             which
             is
             the
             original
             of
             the
             
               Samothracian
               Mysteries
            
             :
             That
             these
             were
             as
             to
             their
             names
             from
             the
             
               Eastern
               languages
            
             ,
             is
             now
             acknowledged
             by
             all
             learned
             men
             ,
             the
             Cabiri
             being
             so
             evidently
             derived
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signisies
             strength
             and
             power
             ,
             i.
             e.
             the
             
               Dii
               potes
            
             ,
             so
             Cabiri
             is
             explained
             by
             Varro
             and
             Tertullian
             ,
             and
             the
             particular
             
             names
             of
             the
             several
             Cabiri
             mentioned
             by
             the
             Scholiast
             on
             Apollonius
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             very
             handsomly
             explained
             by
             that
             learned
             and
             excellent
             
             Bochartus
             from
             the
             
               Eastern
               languages
            
             ;
             only
             he
             will
             needs
             have
             them
             derived
             from
             the
             Phoenicians
             ,
             whereas
             Herodotus
             expresly
             tells
             us
             that
             they
             were
             from
             the
             P●lasgi
             ,
             whose
             words
             are
             these
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             And
             again
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             We
             see
             evidently
             by
             this
             ,
             that
             the
             Samothracians
             derived
             their
             Mysteries
             from
             the
             Pelasgi
             ;
             and
             without
             all
             question
             they
             had
             their
             names
             from
             thence
             ,
             whence
             they
             derived
             their
             Mysteries
             :
             And
             to
             this
             purpose
             it
             is
             further
             observable
             ,
             that
             as
             the
             old
             Hetrurians
             were
             certainly
             a
             Colony
             of
             the
             Pelasgi
             ,
             upon
             their
             removal
             out
             of
             Greece
             ;
             so
             Vossius
             observs
             that
             the
             old
             
               Hetruscan
               language
               (
               ferè
               ●
               Syris
               habet
               cuncta
               sacrorum
               nomina
               )
            
             hath
             almost
             all
             the
             sacred
             appellations
             
             from
             the
             
               Eastern
               Tongues
            
             .
             For
             which
             purpo●e
             it
             is
             further
             observable
             ,
             which
             Grotius
             takes
             notice
             of
             ,
             that
             the
             
               jus
               pontisicum
               Romanorum
            
             was
             take●
             〈◊〉
             great
             part
             from
             the
             Hetrusci
             ,
             &
             the
             Hetrurians
             had
             it
             
               ab
               H●braeis
            
             out
             of
             the
             Eastern
             parts
             .
          
           
             By
             all
             which
             I
             cannot
             conceive
             but
             this
             opinion
             ,
             notwithstanding
             its
             novelty
             ,
             is
             advanced
             to
             as
             high
             a
             degree
             of
             
             probability
             ,
             as
             any
             that
             stands
             on
             the
             like
             foundations
             ;
             and
             not
             only
             so
             ,
             but
             is
             an
             excellent
             clue
             to
             direct
             us
             to
             the
             Labyrinth
             of
             Antiquities
             ,
             and
             gives
             us
             a
             fair
             account
             whence
             the
             
               Eastern
               Tongues
            
             came
             to
             be
             so
             much
             used
             among
             both
             the
             ancient
             Greeks
             and
             Hetrurians
             .
             One
             thing
             more
             this
             will
             help
             us
             to
             understand
             far
             better
             then
             any
             salvo
             hath
             been
             yet
             used
             for
             it
             ;
             which
             is
             the
             affinity
             spoken
             of
             by
             Ari●s
             King
             of
             Lacedaemon
             ,
             in
             his
             Letters
             to
             Onias
             ,
             between
             the
             
             Iewes
             and
             Lacedaemonians
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             which
             
             is
             explained
             by
             Iosephus
             thus
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               They
               had
               found
               in
               a
               book
               that
               the
            
             Jewes
             and
             Lacedemonians
             
               were
               of
               the
               same
               stock
               ,
               from
               their
               mutual
               relation
               to
            
             Abraham
             .
             Vossius
             thinks
             the
             Original
             of
             this
             was
             from
             those
             of
             the
             posterity
             of
             Anak
             ,
             who
             came
             into
             Greece
             ,
             and
             peopled
             Sparta
             ,
             and
             would
             seem
             to
             have
             been
             of
             the
             posterity
             
             of
             Abraham
             ;
             or
             that
             they
             were
             partly
             of
             the
             posterity
             of
             Abraham
             by
             Agar
             or
             Cethura
             ,
             and
             partly
             of
             the
             Canaanites
             driven
             out
             by
             Ioshua
             :
             But
             how
             unlikely
             a
             thing
             is
             it
             (
             supposing
             Sparta
             peopled
             by
             the
             Canaanites
             ,
             which
             yet
             is
             not
             evident
             )
             that
             they
             should
             give
             out
             themselves
             to
             be
             of
             that
             stock
             which
             they
             had
             been
             expelled
             their
             Country
             by
             ?
             And
             for
             the
             true
             posterity
             of
             Abraham
             coming
             thither
             ,
             as
             we
             have
             no
             ground
             for
             it
             but
             the
             bare
             assertion
             ,
             so
             we
             have
             this
             strong
             evidence
             against
             it
             ,
             that
             all
             that
             came
             from
             Abraham
             were
             cirucumcised
             ,
             as
             the
             
               Ishmaelites
               ,
               Hagarens
            
             ,
             &c.
             which
             we
             never
             read
             of
             among
             the
             
               Lacedaemonians
               .
               H.
               Grotius
            
             differs
             not
             much
             from
             the
             opinion
             of
             Vossius
             concerning
             the
             ground
             of
             this
             kindred
             between
             the
             Iewes
             and
             Spartans
             :
             For
             in
             his
             notes
             on
             that
             place
             in
             the
             Maccabees
             ,
             where
             it
             is
             spoken
             of
             ,
             he
             gives
             this
             account
             of
             it
             .
             The
             Dorians
             ,
             of
             whom
             the
             Spartans
             were
             a
             part
             ,
             came
             from
             the
             Pelasgi
             ;
             the
             language
             of
             the
             Pelasgi
             was
             different
             from
             that
             of
             the
             Greeks
             ,
             as
             appears
             by
             Herodotus
             in
             his
             Clio
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Now
             the
             Pelasgi
             (
             saith
             he
             )
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             dispersi
             ,
             a
             
               scatterd
               Nation
            
             ;
             thence
             he
             supposeth
             these
             Pelasgi
             ,
             or
             banished
             people
             ,
             to
             have
             come
             from
             the
             Confines
             of
             Arabia
             and
             Syria
             ,
             in
             which
             the
             posterity
             of
             Abraham
             and
             Cethura
             had
             placed
             themselves
             .
             But
             1.
             it
             is
             uncertain
             whether
             the
             posterity
             of
             Abraham
             by
             Keturah
             were
             placed
             so
             near
             Canaan
             or
             no.
             I
             know
             Iunius
             endeavours
             to
             find
             the
             seat
             of
             all
             the
             sons
             of
             Cethurab
             in
             Arabia
             ;
             but
             Mercer
             gives
             several
             not
             improbable
             reasons
             why
             he
             conceives
             them
             placed
             not
             in
             the
             East
             of
             Canaan
             ,
             but
             in
             the
             
               Eastern
               parts
            
             of
             the
             world
             .
             2.
             
             We
             have
             no
             evidence
             at
             all
             of
             any
             remove
             of
             these
             sons
             of
             Abraham
             by
             Ceturah
             out
             of
             the
             
             parts
             of
             Arabia
             ,
             supposing
             them
             placed
             there
             ;
             nor
             any
             reason
             why
             they
             should
             be
             banished
             thence
             .
             3.
             
             That
             which
             was
             the
             badge
             of
             Abrahams
             posterity
             ,
             was
             never
             that
             we
             read
             of
             in
             use
             among
             the
             Spartans
             ,
             which
             was
             Circumcision
             .
             Indeed
             in
             much
             later
             Ages
             then
             this
             we
             speak
             of
             ,
             we
             read
             of
             a
             people
             among
             the
             Thracians
             who
             were
             circumcised
             ,
             whom
             the
             Greeks
             themselves
             judged
             to
             be
             Iewes
             .
             So
             Aristophanes
             brings
             the
             Odomantes
             in
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             (
             saith
             the
             Scholiast
             )
             i.
             e.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Whereby
             it
             is
             plain
             that
             Circumcision
             was
             in
             use
             among
             the
             Thracians
             ;
             for
             these
             Odomantes
             were
             (
             saith
             the
             Scholiast
             )
             a
             people
             of
             Thrace
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             seems
             it
             was
             a
             tradition
             among
             them
             that
             they
             were
             Iewes
             .
             If
             so
             ,
             it
             seems
             most
             probable
             that
             they
             were
             some
             of
             the
             
               ten
               Tribes
            
             ,
             who
             were
             placed
             about
             Colchis
             ,
             and
             the
             adjacent
             places
             :
             For
             Herodotus
             in
             Euterpe
             saith
             ,
             that
             the
             Syrians
             that
             lived
             about
             the
             Rivers
             Thermodon
             and
             Parthenius
             ,
             learned
             Circumcision
             from
             the
             Colchi
             ,
             of
             whom
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Only
               the
            
             Colchi
             ,
             and
             Aegyptians
             ,
             and
             Ae●hiopians
             
               had
               originally
               the
               custome
               of
               Circumcision
               .
            
             Or
             else
             these
             O●omantes
             might
             be
             some
             of
             the
             dispersed
             Iewes
             in
             Armenia
             ,
             where
             Strabo
             mentions
             a
             Region
             called
             Odomantis
             ,
             and
             so
             they
             
             retained
             the
             name
             of
             the
             place
             from
             whence
             they
             came
             ,
             after
             their
             removal
             into
             Thrace
             .
             But
             what
             ever
             these
             Odomantes
             were
             ,
             they
             were
             far
             enough
             from
             the
             Spartans
             ,
             who
             never
             were
             thus
             suspected
             of
             Iudaism
             ,
             nor
             laught
             at
             for
             Circumcision
             .
             So
             that
             this
             opinion
             of
             Grotius
             on
             that
             account
             seems
             not
             very
             probable
             .
             Bochartus
             ,
             who
             hath
             been
             so
             happy
             in
             many
             other
             conjectures
             ,
             yet
             here
             gives
             out
             ,
             unless
             it
             may
             depend
             upon
             the
             testimony
             of
             
               Claudius
               Iolaus
            
             in
             Stephanus
             
             Bizantius
             ,
             who
             fabulously
             derives
             the
             Iews
             from
             one
             
               Iudaeus
               Sparton
            
             ,
             who
             went
             from
             Thebes
             along
             with
             Bacchus
             into
             the
             Wars
             ;
             which
             Sparton
             they
             might
             confound
             with
             another
             Sparton
             the
             Son
             of
             Phoroneus
             ,
             the
             Founder
             of
             Sparta
             ;
             which
             yet
             is
             rejected
             as
             a
             Fable
             by
             Pausanias
             in
             Laconi●is
             .
             Surely
             the
             Lacedaemonians
             were
             very
             ambitious
             of
             kindred
             with
             the
             Iewes
             ,
             that
             would
             claim
             it
             upon
             such
             
             grounds
             as
             these
             ,
             especially
             at
             such
             a
             time
             when
             the
             people
             of
             the
             Iewes
             were
             undet
             distress
             ,
             and
             their
             kindred
             might
             be
             like
             to
             cost
             them
             so
             dear
             :
             And
             if
             they
             had
             never
             such
             a
             mind
             to
             have
             claimed
             kindred
             with
             the
             Iewes
             ,
             they
             would
             certainly
             have
             done
             it
             upon
             a
             more
             plausible
             testimony
             then
             the
             fable
             of
             one
             
               Claudius
               Iolaus
            
             ,
             that
             had
             neither
             sense
             nor
             r●ason
             in
             it
             ;
             and
             yet
             supposing
             his
             Fable
             true
             ,
             it
             had
             been
             nothing
             to
             the
             purpose
             ,
             without
             the
             linking
             another
             F●ble
             to
             it
             ,
             which
             was
             so
             gross
             ,
             that
             even
             the
             Greeks
             themselves
             were
             ashamed
             of
             it
             ,
             who
             were
             always
             the
             most
             daring
             forgers
             of
             Fables
             in
             the
             world
             .
             But
             let
             us
             see
             further
             what
             the
             Divine
             (
             as
             some
             have
             loved
             to
             call
             him
             )
             
               Ios.
               Scaliger
            
             saith
             to
             it
             :
             All
             
             that
             he
             saith
             ,
             is
             only
             a
             wonder
             or
             two
             at
             it
             :
             
               Quid
               mag
               is
               mirum
               quàm
               Iacedaemonios
               ab
               Abraham
               prognatos
               ●sse
               ,
            
             &c.
             and
             a
             refutation
             of
             an
             absurd
             opinion
             ,
             that
             Oebalus
             the
             Father
             of
             Tyndareus
             ,
             and
             Grandfather
             of
             
               Castor
               ,
               Pollux
            
             ,
             and
             Helen●
             ,
             was
             the
             same
             with
             Ebal
             ,
             mentiond
             Gen.
             10.
             28.
             which
             there
             can
             be
             no
             reason
             for
             ,
             since
             Ebal
             was
             the
             Son
             of
             Ioctan
             ,
             and
             so
             of
             another
             race
             from
             Abraham
             ;
             and
             Ioctans
             Sons
             were
             placed
             Eastward
             ,
             but
             chiefly
             Oebalus
             was
             within
             an
             hundred
             years
             before
             the
             destruction
             of
             Troy
             ;
             but
             Phaleg
             ,
             Unkle
             to
             Ebal
             ,
             died
             664
             years
             before
             Oebalus
             in
             
               A.
               M.
            
             1993.
             
             Thus
             far
             then
             we
             cannot
             find
             any
             plausible
             account
             of
             this
             claim
             of
             kindred
             ;
             but
             though
             it
             be
             an
             endless
             task
             to
             make
             good
             all
             the
             claims
             of
             kindred
             in
             the
             world
             ,
             especially
             to
             persons
             of
             power
             and
             authority
             ,
             yet
             there
             being
             no
             visible
             interest
             or
             design
             which
             the
             Spartans
             could
             have
             in
             such
             a
             claim
             ,
             especially
             at
             that
             time
             with
             a
             Nation
             generally
             hated
             and
             maligned
             by
             Heathen
             Idolaters
             ,
             we
             cannot
             suppose
             but
             there
             must
             be
             some
             at
             least
             plausible
             ground
             for
             such
             a
             perswasion
             among
             them
             .
             What
             if
             we
             should
             conjecture
             that
             the
             Spartans
             might
             find
             in
             the
             Greck
             version
             of
             the
             Pentateuch
             ,
             which
             was
             much
             spread
             abroad
             at
             that
             time
             among
             the
             Sons
             of
             Ishma●l
             ,
             one
             whose
             name
             makes
             the
             nearest
             approach
             to
             their
             Cadmus
             ,
             from
             whom
             they
             suppose
             themselves
             derived
             :
             for
             the
             youngest
             of
             Ishma●l
             sons
             was
             called
             K●demah
             ,
             Gen.
             25.
             15
             which
             the
             Syriack
             renders
             Kedem
             ,
             the
             very
             name
             of
             Cadmus
             in
             the
             
               Eastern
               Tongues
            
             .
             But
             this
             being
             a
             light
             conjecture
             ,
             I
             pass
             it
             by
             ,
             and
             return
             
             to
             the
             subject
             of
             our
             discourse
             ,
             which
             gives
             a
             plausible
             account
             of
             the
             ground
             of
             this
             kindred
             .
             We
             have
             already
             shewed
             that
             the
             Pelasgi
             were
             the
             ●irst
             who
             peopled
             Greece
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             Strabo's
             expression
             of
             that
             Nation
             ,
             that
             it
             spread
             over
             all
             Greece
             )
             and
             withall
             it
             appears
             that
             the
             chief
             Seat
             of
             the
             Pelasgi
             was
             in
             Arcadia
             ,
             to
             which
             next
             adjoyns
             Laconica
             ;
             and
             therefore
             in
             all
             probability
             was
             peopled
             by
             them
             ;
             and
             besides
             ,
             the
             Dorians
             sprang
             from
             the
             Pelasgi
             ,
             and
             the
             Spartans
             were
             a
             part
             of
             the
             Dorians
             ,
             as
             appears
             already
             out
             of
             Grotius
             ;
             so
             that
             what
             kindred
             the
             Pelasgi
             had
             ,
             was
             derived
             down
             to
             the
             Spartans
             ;
             and
             we
             have
             manifested
             that
             these
             Pelasgi
             were
             from
             Phaleg
             ,
             and
             the
             Scripture
             tells
             us
             that
             Phaleg
             was
             the
             son
             of
             
             Eber
             ,
             from
             whom
             Abraham
             came
             in
             a
             direct
             and
             lineal
             succession
             .
             And
             thus
             the
             Iewes
             coming
             from
             Abraham
             ,
             and
             the
             Spartans
             by
             the
             Pelasgi
             from
             Phaleg
             ,
             they
             both
             came
             out
             of
             the
             same
             stock
             :
             For
             so
             I●sephus
             expresseth
             it
             ,
             not
             that
             the
             Lacedaemonians
             came
             from
             Abraham
             ,
             but
             that
             the
             Iewes
             and
             they
             were
             both
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               out
               of
               the
               same
               stock
            
             ;
             and
             both
             had
             relation
             to
             Abraham
             ;
             the
             Iewes
             as
             coming
             in
             a
             direct
             line
             ,
             the
             Spartans
             as
             deriving
             from
             Phal●g
             ,
             from
             whom
             Abraham
             came
             .
             And
             thus
             much
             may
             now
             〈◊〉
             cle●r
             the
             first
             Plantation
             of
             Greece
             ,
             and
             to
             shew
             how
             consonant
             it
             is
             to
             sacred
             Scripture
             ;
             which
             I
             have
             taken
             the
             more
             pains
             in
             ,
             because
             of
             the
             serviceableness
             of
             this
             discourse
             to
             that
             end
             ,
             and
             to
             shew
             what
             use
             may
             be
             made
             of
             this
             kind
             of
             Learning
             ,
             for
             vindicating
             the
             honour
             of
             the
             
               sacred
               Scriptures
            
             .
          
           
             The
             only
             thing
             remaining
             as
             to
             the
             Origine
             of
             Nations
             ,
             is
             the
             peopling
             of
             that
             vast
             Continent
             of
             America
             ,
             which
             I
             cannot
             think
             we
             have
             yet
             sufficient
             in●ormation
             ,
             either
             concerning
             the
             passages
             thither
             ,
             especially
             East
             and
             North
             ,
             or
             concerning
             any
             records
             the
             Indians
             have
             among
             themselves
             absolutely
             to
             determine
             any
             thing
             in
             it
             .
             It
             seems
             most
             probable
             that
             the
             several
             parts
             of
             it
             were
             peopled
             at
             
               several
               times
            
             ,
             and
             from
             several
             parts
             ,
             especially
             North
             and
             East
             ;
             but
             to
             go
             about
             absolutely
             to
             determine
             from
             what
             Nation
             ,
             in
             what
             Age
             ,
             by
             what
             means
             they
             were
             first
             peopled
             ,
             were
             a
             piece
             of
             as
             great
             confidence
             as
             ignorance
             ,
             till
             we
             have
             
             more
             certain
             discoveries
             of
             it
             .
             I
             choose
             therefore
             rather
             to
             refer
             the
             Reader
             to
             the
             bandyings
             of
             this
             Controversie
             in
             the
             
             many
             Writers
             about
             it
             ,
             then
             to
             undertake
             any
             thing
             as
             to
             the
             decision
             of
             it
             .
             Only
             in
             the
             general
             it
             appears
             from
             the
             remaining
             tradition
             of
             the
             Flood
             ,
             and
             many
             Rites
             and
             Customes
             used
             among
             them
             ,
             that
             they
             had
             the
             same
             original
             with
             us
             ,
             and
             that
             there
             can
             be
             no
             argument
             brought
             against
             it
             from
             themselves
             ,
             since
             some
             Authors
             tell
             us
             ,
             that
             the
             eldest
             Accounts
             and
             Memoires
             they
             have
             ,
             do
             not
             exceed
             800.
             years
             backward
             ;
             and
             therefore
             their
             Testimony
             can
             be
             of
             no
             validity
             in
             a
             matter
             of
             so
             great
             Antiquity
             ,
             as
             the
             Origine
             of
             N●tions
             is
             .
          
        
         
           
           
             CHAP.
             V.
             Of
             the
             Origine
             of
             the
             Heathen
             Mythology
             .
          
           
             
               
                 That
                 there
                 were
                 some
                 remainders
                 of
                 the
                 ancient
                 history
                 of
                 the
                 world
                 preserved
                 in
                 the
                 several
                 Nations
                 after
                 the
                 dispersion
                 .
                 How
                 it
                 came
                 to
                 be
                 corrupted
                 :
                 by
                 decay
                 of
                 knowledge
                 ,
                 increase
                 of
                 Idolatry
                 ,
                 confusion
                 of
                 languages
                 .
                 An
                 enquiry
                 into
                 the
                 cause
                 of
                 that
                 .
                 Difficulties
                 against
                 the
                 common
                 opinion
                 that
                 languages
                 were
                 confounded
                 at
              
               Babel
               .
               
                 Those
                 difficulties
                 cleared
                 .
                 Of
                 the
                 fabulousness
                 of
                 Poets
                 .
                 The
                 particular
                 wayes
                 whereby
                 the
                 Heathen
                 Mythology
                 arose
                 .
                 Attributing
                 the
                 general
                 history
                 of
                 the
                 world
                 to
                 their
                 own
                 Nation
                 .
                 The
                 corruption
                 of
              
               Hebraisms
               .
               
                 Alteration
                 of
                 names
                 .
                 Ambiguity
                 of
                 sense
                 in
                 the
                 Oriental
                 languages
                 .
                 Attributing
                 the
                 actions
                 of
                 many
                 to
                 one
                 person
                 ,
                 as
                 in
              
               Jupiter
               ,
               Bacchus
               ,
               &c.
               
                 The
                 remainders
                 of
                 Scripture
                 history
                 among
                 the
                 Heathens
                 .
                 The
                 names
                 of
                 God
                 ,
              
               Chaos
               ,
               
                 formation
                 of
                 man
                 among
                 the
              
               Phaenicians
               .
               Of
               Adam
               
                 among
                 the
              
               Germans
               ;
               Aegyptians
               ,
               Cilicians
               .
               Adam
               
                 under
                 Saturn
              
               .
               Cain
               
                 among
                 the
              
               Phaenicians
               .
               Tubalcain
               and
               Jubal
               under
               Vulcan
               and
               Apollo
               .
               Naamah
               under
               Minerva
               .
               Noah
               under
               Saturn
               ,
               Janus
               ,
               Prometheus
               and
               Bacchus
               .
               Noahs
               
                 three
                 sons
                 under
              
               Jupiter
               ,
               Neptune
               ,
               and
               Pluto
               .
               Canaan
               under
               Mercury
               ,
               Nimrod
               under
               Bacchus
               ,
               Magog
               under
               Prometheus
               .
               Of
               Abraham
               and
               Isaac
               
                 among
                 the
              
               Phaenicians
               .
               Jacobs
               
                 service
                 under
              
               Apollo's
               .
               The
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 a
                 from
              
               Bethel
               .
               Joseph
               under
               Apis
               ▪
               Moses
               under
               Bacchus
               .
               Joshua
               under
               Hercules
               .
               Balaam
               
                 under
                 the
                 ol●
              
               Siolenus
               .
            
          
           
             THE
             main
             particulars
             contained
             in
             the
             Scriptures
             concerning
             the
             history
             of
             
               Ancient
               Times
            
             being
             thus
             far
             
             cleared
             ,
             there
             remains
             only
             that
             evidence
             which
             there
             is
             of
             the
             truth
             of
             the
             historical
             part
             of
             those
             eldest
             times
             ,
             in
             those
             footsteps
             of
             it
             which
             are
             contained
             in
             the
             
               Heathen
               Mythology
            
             .
             For
             we
             cannot
             conceive
             ,
             that
             since
             we
             have
             manifested
             that
             all
             mankind
             did
             come
             from
             the
             posterity
             of
             Noah
             ,
             that
             all
             those
             passages
             which
             concerned
             the
             history
             of
             the
             world
             ▪
             
             should
             be
             presently
             obliterated
             and
             extinguished
             among
             them
             ,
             but
             some
             kind
             of
             tradition
             would
             be
             still
             preserved
             ,
             although
             by
             degrees
             it
             would
             be
             so
             much
             altered
             for
             want
             of
             certain
             records
             to
             preserve
             it
             in
             ,
             that
             it
             would
             be
             a
             hard
             matter
             to
             discover
             its
             original
             without
             an
             exact
             comparing
             it
             with
             the
             true
             history
             its
             self
             from
             whence
             it
             was
             first
             taken
             .
             For
             it
             fared
             with
             this
             Tradition
             of
             the
             first
             ages
             of
             the
             world
             ,
             as
             with
             a
             person
             who
             hath
             a
             long
             time
             travelled
             in
             forraign
             parts
             ,
             who
             by
             the
             variety
             of
             Climes
             and
             Countries
             may
             be
             so
             far
             altered
             from
             what
             he
             was
             ,
             that
             his
             own
             relations
             may
             not
             know
             him
             upon
             his
             return
             ,
             but
             only
             by
             some
             certain
             marks
             which
             he
             hath
             in
             his
             body
             ,
             by
             which
             they
             are
             assured
             ,
             that
             however
             his
             complexion
             and
             visage
             may
             be
             altered
             ,
             yet
             the
             person
             is
             the
             same
             still
             .
             Thus
             it
             was
             in
             this
             
               original
               tradition
            
             of
             the
             world
             through
             its
             continual
             passing
             from
             one
             age
             to
             another
             ,
             and
             the
             various
             humours
             ,
             tempers
             ,
             and
             designs
             of
             men
             ,
             it
             received
             strange
             disguises
             and
             alterations
             as
             to
             its
             outward
             favour
             and
             complextion
             ;
             but
             yet
             there
             are
             some
             such
             certain
             marks
             remaining
             on
             it
             ,
             by
             which
             we
             find
             out
             its
             true
             original
             .
             Two
             things
             then
             will
             be
             the
             main
             subject
             of
             our
             enquiry
             here
             .
             1.
             
             
               By
               what
               means
               the
               original
               tradition
               came
               to
               be
               altered
               and
               corrupted
               .
            
             2.
             
             
               By
               what
               marks
               we
               may
               discern
               its
               true
               original
               ,
            
             or
             what
             evidences
             we
             have
             of
             the
             remainders
             of
             
               Scripture
               history
            
             in
             the
             
               Heathen
               Mythology
            
             .
          
           
             1.
             
             Concerning
             the
             means
             whereby
             the
             Tradition
             by
             degrees
             came
             to
             be
             corrupted
             .
             There
             may
             be
             some
             more
             
             general
             ,
             and
             others
             more
             particular
             .
             The
             general
             causes
             of
             it
             were
             .
          
           
             1.
             
             The
             gradual
             decay
             of
             knowledge
             and
             increase
             of
             Barbarism
             in
             the
             world
             ;
             occasioned
             by
             the
             want
             of
             certain
             records
             to
             preserve
             the
             ancient
             history
             of
             the
             world
             in
             .
             Which
             we
             at
             large
             discoursed
             of
             in
             our
             entrance
             on
             this
             subject
             .
             Now
             
             in
             the
             decay
             of
             knowledge
             ,
             there
             must
             needs
             follow
             a
             sudden
             and
             strange
             alteration
             of
             the
             memory
             of
             former
             times
             ,
             which
             hath
             then
             nothing
             to
             preserve
             it
             ,
             but
             the
             most
             uncertain
             report
             of
             fame
             ,
             which
             alters
             and
             disguiseth
             things
             according
             to
             the
             humours
             ,
             and
             inclinations
             ,
             and
             judgements
             of
             those
             whose
             hands
             it
             passeth
             through
             .
          
           
           
             2.
             
             The
             gradual
             increase
             of
             Idolatry
             in
             the
             world
             :
             which
             began
             soon
             after
             the
             dispersion
             of
             Nations
             ,
             and
             in
             whose
             age
             ,
             we
             cannot
             at
             so
             great
             a
             distance
             and
             in
             so
             great
             obscurity
             precisely
             determine
             ;
             but
             assoon
             as
             Idolatry
             came
             in
             ,
             all
             the
             ancient
             tradition
             was
             made
             subservient
             in
             order
             to
             that
             end
             ;
             and
             those
             persons
             whose
             memories
             were
             preserved
             in
             several
             Nations
             ,
             by
             degrees
             came
             to
             be
             worshipped
             under
             diversities
             of
             names
             ;
             and
             such
             things
             were
             annexed
             to
             the
             former
             traditions
             as
             would
             tend
             most
             to
             advance
             the
             greatest
             superstition
             in
             the
             world
             .
          
           
             3.
             
             The
             Confusion
             of
             Languages
             at
             Babel
             ,
             was
             one
             great
             reason
             of
             corrupting
             the
             ancient
             tradition
             of
             the
             world
             .
             For
             in
             so
             great
             variety
             (
             as
             suddenly
             happened
             )
             of
             languages
             in
             the
             world
             ,
             it
             cannot
             be
             conceived
             but
             such
             things
             which
             might
             be
             preserved
             in
             some
             uniform
             manner
             ,
             had
             all
             Nations
             used
             the
             same
             language
             ,
             would
             through
             the
             diversity
             of
             Idiomes
             and
             properties
             of
             several
             tongues
             be
             strangely
             altered
             and
             disguised
             ,
             as
             will
             appear
             afterwards
             .
             This
             alteratisn
             of
             languages
             in
             the
             world
             upon
             the
             confusion
             of
             tongues
             at
             Babel
             ,
             brought
             as
             great
             a
             confusion
             into
             the
             original
             tradition
             ,
             as
             it
             did
             among
             those
             who
             were
             the
             designers
             of
             that
             work
             .
          
           
             And
             because
             this
             subject
             of
             the
             Original
             and
             cause
             of
             this
             diversity
             of
             languages
             among
             men
             ,
             doth
             both
             tend
             to
             explain
             
             the
             present
             subject
             ,
             and
             to
             clear
             the
             truth
             of
             
               Scripture
               history
            
             ,
             I
             shall
             a
             little
             further
             enquire
             into
             it
             .
             Chiefly
             on
             this
             account
             ,
             because
             it
             is
             pretended
             that
             such
             a
             confusion
             is
             needless
             which
             is
             delivered
             in
             Scripture
             ,
             for
             the
             producing
             such
             diversities
             of
             languages
             ,
             which
             would
             arise
             through
             meer
             length
             of
             time
             ,
             &
             the
             varieties
             of
             Climes
             and
             customs
             in
             the
             world
             .
             But
             if
             we
             only
             speak
             concerning
             the
             sense
             of
             Moses
             about
             it
             ,
             the
             enquiry
             is
             of
             greater
             difficulty
             then
             at
             first
             view
             it
             seems
             to
             be
             .
             For
             it
             is
             pretended
             that
             Moses
             nowhere
             speaks
             of
             a
             diversity
             of
             languages
             ,
             as
             we
             understand
             it
             ,
             but
             
             only
             of
             a
             confusion
             of
             their
             speech
             who
             were
             at
             Babel
             ,
             which
             might
             well
             be
             although
             they
             all
             used
             the
             same
             language
             ;
             that
             is
             ,
             there
             might
             be
             a
             confusion
             raised
             in
             their
             minds
             ,
             that
             they
             could
             not
             understand
             one
             another
             ;
             their
             notions
             of
             things
             being
             disturbed
             ,
             so
             that
             though
             they
             heard
             one
             word
             ,
             
             they
             had
             different
             apprehensions
             of
             it
             :
             some
             thinking
             it
             signified
             one
             thing
             and
             some
             another
             :
             as
             
               Iulius
               S●aliger
            
             tells
             us
             that
             the
             Iews
             he
             had
             conversed
             with
             ,
             did
             not
             understand
             
             by
             it
             a
             multiplication
             of
             tongues
             ;
             but
             only
             by
             that
             confusion
             their
             former
             notions
             of
             things
             by
             the
             same
             words
             were
             altered
             .
             As
             if
             one
             called
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             stone
             ,
             one
             by
             that
             word
             understands
             lime
             ,
             another
             water
             ,
             another
             sand
             ,
             &c.
             this
             must
             needs
             produce
             a
             strange
             confusion
             among
             them
             ,
             and
             enough
             to
             make
             them
             desist
             from
             their
             work
             .
             But
             supposing
             no
             such
             division
             of
             languages
             there
             ,
             yet
             after
             their
             dispersion
             ,
             which
             might
             be
             caused
             by
             the
             former
             confusion
             ,
             by
             the
             different
             
               Laws
               ,
               rites
            
             ,
             and
             
               customs
               ,
               commerce
            
             ,
             and
             trading
             ,
             and
             tract
             of
             time
             ,
             there
             would
             have
             risen
             a
             division
             of
             their
             several
             tongues
             .
             But
             if
             there
             were
             such
             a
             division
             of
             tongues
             miraculously
             caused
             there
             (
             that
             as
             it
             is
             commonly
             said
             ,
             all
             those
             who
             were
             of
             the
             same
             language
             ,
             went
             together
             in
             their
             several
             companies
             )
             whence
             comes
             it
             to
             pass
             ,
             that
             in
             their
             dispersisn
             we
             read
             of
             several
             families
             dispersed
             ,
             which
             used
             the
             same
             language
             after
             their
             dispersion
             ?
             as
             all
             the
             sons
             of
             Canaan
             mentioned
             ,
             Gen.
             10.
             15
             ,
             16
             ,
             17
             ,
             18.
             used
             the
             Canaanitish
             tongue
             :
             in
             
               Greece
               ,
               Iavan
            
             and
             Elisa
             had
             the
             same
             language
             .
             In
             
               Aegypt
               Misraim
            
             and
             Pathrusim
             ;
             in
             Arabia
             the
             sons
             of
             Ioctan
             and
             Chus
             ;
             in
             
               Chaldaea
               Aram
            
             and
             Uz
             the
             inhabitants
             of
             
               Syria
               ,
               Mash
            
             of
             
               Mesopotamia
               ,
               Nimrod
            
             of
             
               Babylon
               ,
               Assur
            
             of
             Assyria
             :
             whence
             comes
             it
             to
             pass
             if
             their
             several
             tongues
             were
             the
             cause
             of
             their
             dispersion
             ,
             that
             these
             several
             heads
             of
             families
             should
             use
             the
             same
             tongue
             ?
             Another
             reason
             against
             the
             common
             opinion
             ,
             is
             this
             ,
             wh●ch
             seems
             to
             have
             a
             great
             deal
             of
             force
             in
             it
             .
             If
             tongues
             were
             divided
             at
             Babel
             ,
             as
             it
             is
             imagined
             ;
             whence
             was
             it
             ,
             that
             the
             nearer
             any
             Nation
             lay
             to
             those
             who
             had
             the
             primitive
             language
             the
             Ebrew
             ,
             they
             did
             participate
             more
             of
             that
             tongue
             then
             those
             who
             were
             more
             remote
             ,
             as
             is
             plain
             in
             the
             
               Chaldeans
               ,
               Canaanites
               ,
               Greeks
            
             ,
             and
             others
             ?
             whereas
             if
             their
             languages
             were
             divided
             at
             Babel
             ,
             they
             would
             have
             retained
             their
             own
             language
             as
             well
             as
             others
             .
             This
             very
             argument
             prevailed
             so
             far
             with
             the
             learned
             
               Is.
               Casaubon
            
             ,
             as
             appears
             by
             his
             adversaria
             on
             this
             subject
             (
             published
             by
             the
             learned
             Dr.
             
             his
             son
             )
             as
             to
             make
             him
             leave
             the
             common
             opinion
             ,
             and
             to
             
             conclude
             the
             several
             tongues
             to
             be
             only
             some
             variations
             from
             the
             Ebrew
             ,
             but
             yet
             so
             as
             many
             new
             words
             were
             invented
             too
             .
             Hence
             he
             observes
             that
             the
             
               Asiatick
               Greeks
            
             came
             nearer
             to
             the
             Ebrew
             then
             the
             European
             .
             And
             if
             this
             opinion
             hold
             true
             ,
             it
             is
             the
             best
             foundation
             for
             deriving
             other
             languages
             from
             
             the
             Ebrew
             :
             a
             thing
             attempted
             by
             the
             same
             learned
             person
             ,
             as
             you
             may
             see
             in
             the
             book
             forecited
             ,
             and
             endeavoured
             by
             
               Guichardus
               ,
               Avenarius
            
             and
             others
             .
             Thus
             we
             see
             there
             is
             no
             agreement
             in
             mens
             minds
             concerning
             the
             division
             of
             tongues
             at
             Babel
             .
          
           
             But
             having
             set
             down
             this
             opinion
             with
             its
             reasons
             ,
             I
             shall
             
             not
             so
             leave
             the
             received
             opinion
             ,
             but
             shall
             first
             see
             what
             may
             be
             said
             for
             that
             ,
             and
             leave
             the
             judgement
             concerning
             the
             probability
             of
             either
             to
             the
             understanding
             reader
             .
             And
             it
             seems
             to
             be
             grounded
             on
             these
             reasons
             .
             1.
             
             That
             had
             it
             been
             left
             to
             mens
             own
             choice
             ,
             there
             cannot
             be
             a
             sufficient
             reason
             assigned
             of
             the
             diversity
             of
             languages
             in
             the
             world
             .
             For
             there
             being
             one
             language
             originally
             in
             the
             world
             ,
             whereby
             men
             did
             represent
             their
             conceptions
             to
             one
             another
             ;
             we
             cannot
             imagine
             that
             men
             should
             of
             themselves
             introduce
             so
             great
             an
             alteration
             ,
             as
             whereby
             to
             take
             off
             that
             necessary
             society
             and
             converse
             with
             each
             other
             ,
             which
             even
             nature
             it self
             did
             put
             men
             upon
             .
             Hence
             Calvin
             and
             others
             conclude
             
             that
             
               prodigii
               lo●o
               habenda
               est
               linguarum
               diversitas
            
             ;
             because
             there
             having
             been
             that
             freedom
             of
             converse
             among
             men
             ,
             it
             is
             not
             to
             be
             supposed
             they
             should
             of
             themselves
             cut
             it
             off
             to
             their
             mutual
             disadvantage
             .
             But
             to
             this
             it
             is
             said
             ,
             
               that
               the
               long
               tract
               of
               time
               and
               diversity
               of
               customs
               might
               alter
               the
               language
               .
            
             I
             grant
             it
             much
             ,
             but
             not
             wholly
             ;
             and
             they
             would
             only
             therein
             differ
             in
             their
             languages
             ,
             wherein
             their
             customs
             differed
             ;
             so
             that
             there
             would
             remain
             still
             such
             an
             agreement
             as
             whereby
             they
             might
             understand
             each
             other
             ;
             which
             it
             will
             be
             hard
             to
             find
             in
             many
             of
             the
             eldest
             languages
             .
             As
             for
             the
             
               length
               of
               time
            
             ,
             though
             that
             doth
             alter
             much
             in
             reference
             to
             words
             and
             phrases
             ,
             in
             which
             that
             of
             Horace
             holds
             true
             ,
             
               Multa
               renascentur
               quae
               jam
               cecidere
            
             ,
             &c.
             
             Yet
             it
             will
             be
             yet
             more
             difficult
             to
             find
             where
             meer
             length
             of
             time
             hath
             brought
             a
             whole
             language
             out
             of
             use
             ,
             and
             another
             in
             the
             room
             of
             it
             .
             But
             that
             which
             I
             think
             deserves
             well
             to
             be
             confidered
             
             is
             this
             ,
             that
             the
             greatest
             alteration
             of
             languages
             in
             the
             world
             hath
             risen
             from
             Colonyes
             of
             Nations
             that
             used
             another
             language
             ;
             and
             so
             by
             the
             mixture
             of
             both
             together
             the
             language
             might
             be
             much
             altered
             ;
             as
             the
             Hebrew
             by
             the
             Chaldees
             in
             Babylon
             ;
             the
             
               Spanish
               ,
               Italian
            
             and
             others
             by
             t●e
             
             Latin
             ,
             as
             Breerwood
             shews
             ;
             our
             own
             by
             the
             Normans
             and
             others
             .
             So
             that
             were
             there
             not
             a
             diversity
             of
             languages
             supposed
             ,
             this
             enterfereing
             of
             people
             would
             bring
             no
             considerable
             alteration
             along
             with
             it
             ,
             no
             more
             then
             a
             Colony
             from
             
               New
               England
            
             would
             alter
             our
             language
             here
             .
             And
             as
             for
             another
             cause
             assigned
             of
             the
             change
             of
             languages
             ,
             the
             difference
             of
             climates
             ,
             which
             Bodin
             gives
             as
             the
             reason
             why
             the
             Northern
             people
             use
             consonants
             and
             aspirates
             so
             much
             ,
             
             especially
             the
             Sax●ns
             ,
             and
             those
             that
             live
             by
             the
             Baltick
             sea
             who
             pronounce
             thus
             ,
             
               Per
               theum
               ferum
               pibimus
               ponum
               finum
               .
            
             And
             so
             
               R.
               D.
               Kimchi
            
             observes
             of
             the
             Ephraimites
             ,
             Judg.
             12.
             6.
             that
             it
             was
             the
             air
             was
             the
             cause
             of
             their
             lisping
             ,
             and
             calling
             it
             Sibboleth
             ,
             as
             he
             there
             observes
             of
             the
             men
             of
             Sarphath
             ,
             
             that
             is
             the
             French
             ,
             that
             they
             could
             not
             pronounce
             Schin
             ,
             but
             pronounced
             like
             
               Thau
               Raphe
            
             .
             But
             by
             these
             examples
             we
             see
             that
             this
             would
             cause
             only
             an
             alteration
             as
             to
             some
             letters
             and
             syllables
             ,
             and
             rather
             as
             to
             the
             pronunciation
             then
             any
             variety
             of
             the
             language
             .
             So
             that
             we
             see
             that
             seting
             aside
             the
             confusion
             of
             languages
             at
             Babel
             ,
             there
             can
             be
             no
             reason
             sufficient
             assigned
             for
             the
             variety
             of
             languages
             in
             the
             world
             .
             2.
             
             Though
             it
             be
             granted
             ,
             that
             a
             confusion
             in
             their
             minds
             without
             distinct
             languages
             were
             enough
             to
             make
             them
             desist
             from
             their
             work
             ,
             yet
             the
             context
             in
             that
             place
             ,
             Gen.
             11.
             doth
             infer
             a
             diversity
             of
             tongues
             ,
             as
             will
             appear
             from
             the
             ante●dents
             and
             consequents
             ;
             as
             from
             the
             first
             verse
             ,
             where
             it
             is
             not
             conceivable
             why
             it
             should
             be
             there
             taken
             notice
             of
             as
             such
             a
             remarkable
             circumstance
             ,
             that
             then
             they
             had
             but
             
               one
               language
            
             before
             they
             set
             upon
             this
             work
             ,
             if
             there
             was
             not
             a
             diversity
             of
             tongues
             caused
             by
             the
             work
             they
             went
             about
             ;
             but
             especially
             ver
             .
             6.
             where
             God
             takes
             such
             notice
             of
             this
             very
             thing
             ,
             that
             they
             had
             
               but
               one
               language
            
             ,
             wherein
             they
             were
             so
             confident
             to
             carry
             on
             their
             work
             :
             therefore
             ,
             ver
             .
             7.
             when
             he
             would
             destroy
             their
             work
             by
             
               confounding
               their
               language
            
             ,
             it
             must
             be
             by
             multiplying
             that
             language
             into
             
             many
             more
             ;
             for
             it
             must
             be
             taken
             in
             opposition
             to
             what
             is
             said
             in
             the
             other
             verse
             .
             And
             what
             is
             there
             added
             ,
             
               their
               not
               understanding
               one
               anothers
               speech
               ,
            
             seems
             to
             refer
             not
             to
             the
             inward
             conceptions
             ,
             as
             though
             they
             did
             not
             understand
             one
             anothers
             minds
             ,
             but
             to
             the
             outward
             expressions
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             apparently
             relate
             to
             them
             further
             in
             ver
             .
             8.
             this
             is
             set
             down
             as
             the
             cause
             of
             their
             dispersion
             ,
             which
             had
             the
             tongue
             been
             the
             same
             afterwards
             as
             it
             was
             before
             ,
             could
             have
             been
             no
             reason
             for
             it
             .
             Again
             some
             argue
             from
             the
             name
             Babel
             given
             to
             the
             place
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             to
             confound
             and
             mingle
             things
             of
             several
             kinds
             together
             .
             So
             used
             Iudg.
             19.
             21.
             
             Esay
             30
             24.
             
             Iob
             6.
             5.
             
             &c.
             thence
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             middle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             left
             out
             ,
             as
             in
             Golgotha
             for
             
               Golgoltha
               ,
               Kikaltha
            
             for
             Kilkaltha
             and
             others
             of
             a
             like
             nature
             .
             Besides
             ,
             there
             seems
             to
             be
             somewhat
             in
             what
             is
             said
             ,
             
               that
               the
               families
               were
               divided
               according
               to
               their
               tongues
               ,
            
             Gen.
             10.
             5
             ,
             20
             ,
             31.
             which
             doth
             at
             least
             imply
             a
             diversity
             of
             tongues
             among
             them
             ,
             the
             cause
             of
             which
             must
             be
             assigned
             by
             them
             who
             will
             not
             allow
             of
             the
             confusion
             and
             division
             of
             languages
             at
             Babel
             .
             Further
             ,
             this
             seems
             most
             agreeable
             to
             
               Gods
               ●nd
            
             in
             making
             of
             them
             thus
             leave
             off
             their
             work
             ,
             that
             there
             might
             be
             not
             only
             a
             present
             judgement
             upon
             them
             ,
             but
             that
             which
             might
             remain
             to
             post●rity
             as
             a
             note
             of
             the
             folly
             of
             their
             Ancestors
             .
             Those
             who
             recede
             from
             the
             common
             opinion
             lest
             they
             should
             give
             advantage
             to
             Infidels
             by
             attributing
             that
             to
             a
             miracle
             ,
             which
             might
             be
             done
             without
             ,
             seem
             to
             be
             more
             wary
             then
             wise
             in
             it
             .
             For
             besides
             that
             it
             is
             certain
             that
             miracles
             may
             be
             in
             those
             things
             which
             might
             be
             effected
             otherwise
             by
             natural
             causes
             ;
             when
             they
             are
             produced
             without
             the
             help
             of
             those
             causes
             ,
             and
             in
             a
             space
             of
             time
             impossible
             to
             nature
             ,
             and
             that
             it
             hath
             not
             been
             as
             yet
             proved
             how
             such
             diversity
             of
             tongues
             as
             is
             in
             the
             world
             would
             have
             been
             effected
             without
             such
             a
             miracle
             ;
             it
             must
             be
             granted
             by
             them
             that
             there
             was
             a
             miracle
             in
             it
             ;
             and
             what
             greater
             difficulty
             there
             should
             be
             in
             the
             variety
             of
             languages
             ,
             then
             in
             the
             signification
             of
             the
             same
             words
             ,
             I
             understand
             not
             .
             But
             I
             see
             no
             necessity
             of
             asserting
             that
             every
             one
             of
             the
             families
             had
             a
             distinct
             language
             ,
             and
             the
             common
             opinion
             of
             70.
             or
             72.
             as
             the
             Gr.
             families
             and
             as
             many
             languages
             ,
             is
             now
             taken
             for
             a
             groundless
             fancy
             by
             
             learned
             men
             ;
             as
             is
             easily
             proved
             from
             the
             dividing
             Father
             and
             Children
             ,
             whose
             families
             could
             not
             certainly
             be
             without
             
             them
             ;
             and
             some
             supposed
             to
             be
             unborn
             then
             as
             Ioctans
             13.
             
             Children
             ;
             especially
             if
             we
             say
             as
             many
             do
             ,
             that
             the
             Confusion
             was
             at
             the
             birth
             of
             Phaleg
             ,
             and
             Ioctan
             was
             his
             younger
             brother
             ,
             as
             the
             Iews
             generally
             do
             .
             To
             the
             last
             objection
             it
             may
             be
             replyed
             ,
             that
             the
             agreement
             of
             languages
             in
             some
             radical
             words
             doth
             not
             infer
             the
             derivation
             of
             the
             one
             from
             the
             other
             ,
             as
             is
             plain
             in
             the
             Persian
             and
             German
             in
             which
             learned
             men
             have
             observed
             so
             many
             words
             alike
             .
             And
             so
             by
             Busbequius
             of
             the
             inhabitants
             about
             
             
               Taunche
               Cheelsonese
            
             ;
             and
             so
             in
             most
             of
             our
             modern
             tongues
             there
             may
             be
             some
             words
             alike
             without
             any
             such
             dependence
             or
             derivation
             .
             Again
             ,
             though
             it
             be
             granted
             that
             the
             languages
             of
             them
             who
             were
             at
             Babel
             were
             confounded
             ,
             yet
             it
             is
             not
             necessary
             we
             should
             say
             that
             all
             Noahs
             posterity
             were
             there
             .
             It
             is
             thought
             by
             some
             that
             they
             were
             chiefly
             Cham
             
             and
             his
             company
             ;
             if
             so
             ,
             then
             Sem
             and
             his
             posterity
             might
             retain
             the
             language
             they
             had
             before
             ,
             only
             with
             some
             variations
             .
             But
             this
             is
             very
             uncertain
             ,
             unless
             we
             take
             it
             for
             Heber
             and
             Peleg
             ,
             from
             whose
             vicinity
             other
             bordering
             Nations
             might
             make
             use
             of
             many
             of
             their
             primitive
             words
             ;
             and
             for
             the
             Greeks
             ,
             it
             will
             be
             granted
             that
             many
             of
             their
             words
             ,
             especially
             the
             old
             Baeotick
             had
             affinity
             with
             the
             Hebrew
             ;
             but
             it
             was
             from
             the
             Pelasgi
             at
             first
             and
             Cadmus
             the
             Phaenician
             afterwards
             ;
             the
             old
             Canaanitish
             language
             ,
             being
             if
             not
             the
             pure
             Hebrew
             ,
             yet
             a
             dialect
             of
             that
             tongue
             ,
             as
             is
             proved
             by
             many
             learned
             men
             .
             But
             however
             these
             things
             be
             ,
             it
             is
             not
             necessary
             to
             say
             that
             all
             
               Mother
               tongues
            
             so
             called
             ,
             were
             then
             existent
             at
             that
             confusion
             ;
             but
             the
             present
             curse
             did
             divide
             their
             languages
             who
             were
             there
             ,
             and
             that
             all
             division
             of
             languages
             since
             ,
             is
             to
             be
             looked
             upon
             as
             the
             effect
             of
             that
             curse
             .
          
           
             It
             being
             thus
             manifested
             what
             a
             strange
             confusion
             of
             languages
             was
             caused
             in
             the
             world
             ,
             we
             may
             thereby
             easily
             understand
             how
             the
             ancient
             tradition
             came
             to
             be
             corrupted
             and
             altered
             in
             the
             world
             .
          
           
             Another
             reason
             of
             the
             alteration
             of
             the
             ancient
             tradition
             ,
             
             was
             ,
             the
             fabulousness
             of
             the
             Poets
             ;
             for
             these
             made
             it
             their
             design
             to
             disguise
             all
             their
             ancient
             stories
             under
             Fables
             ,
             in
             
             which
             they
             were
             so
             lost
             ,
             that
             they
             could
             never
             recover
             them
             afterwards
             .
             For
             the
             elder
             Poets
             of
             Greece
             being
             men
             of
             greater
             learning
             then
             generally
             the
             people
             were
             of
             ,
             and
             being
             conversant
             in
             Aegypt
             and
             other
             parts
             ,
             did
             bring
             in
             new
             reports
             of
             the
             
               ancient
               times
            
             which
             they
             received
             from
             the
             Nations
             they
             went
             to
             ;
             and
             by
             mixing
             their
             own
             traditions
             and
             others
             together
             ,
             and
             by
             suiting
             what
             was
             remaining
             of
             the
             
               ancient
               tradition
            
             to
             these
             ,
             they
             must
             needs
             make
             a
             strange
             confusion
             of
             things
             together
             ,
             and
             leave
             them
             much
             more
             obscure
             and
             fabulous
             then
             they
             found
             them
             .
             And
             herein
             all
             their
             cunning
             and
             subtilty
             lay
             in
             putting
             a
             
               new
               face
            
             on
             whatever
             they
             borrowed
             from
             other
             Nations
             ,
             and
             making
             them
             appear
             among
             themselves
             in
             a
             
               Greek
               habit
            
             ,
             that
             the
             former
             owners
             of
             those
             traditions
             could
             scarce
             challenge
             them
             as
             theirs
             under
             so
             strange
             a
             Metamorphosis
             .
             For
             those
             things
             which
             were
             most
             plain
             and
             historical
             in
             the
             Fountains
             whence
             they
             derived
             them
             ,
             they
             did
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             
               Clemens
               Alexandrinus
            
             speaks
             (
             or
             as
             Origen
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
             wrap
             them
             up
             under
             so
             great
             Mythology
             that
             the
             
               Original
               Truths
            
             can
             hardly
             be
             discerned
             ,
             because
             of
             that
             multitude
             of
             
               prodigious
               fables
            
             ,
             with
             which
             they
             have
             inlaid
             them
             .
             But
             as
             great
             as
             their
             artifice
             was
             in
             the
             doing
             this
             ,
             we
             may
             yet
             discern
             apparently
             many
             of
             those
             particular
             courses
             which
             were
             taken
             by
             them
             to
             disguise
             and
             alter
             the
             
               primitive
               tradition
            
             .
          
           
             1.
             
             Attributing
             what
             was
             done
             by
             the
             great
             Ancestors
             of
             mankind
             to
             some
             persons
             of
             their
             own
             Nations
             .
             Thus
             the
             Thessalians
             make
             Deucalion
             to
             be
             the
             person
             who
             escaped
             the
             flood
             ,
             and
             from
             whom
             the
             world
             was
             peopled
             after
             it
             .
             And
             whoever
             compares
             the
             relation
             of
             the
             flood
             of
             Deucalion
             in
             Apollodorus
             with
             that
             in
             the
             Scripture
             ,
             might
             easily
             render
             Apollodorus
             his
             Greek
             in
             the
             language
             of
             the
             Scriptures
             ,
             only
             changing
             Greece
             into
             the
             whole
             earth
             ,
             and
             Deucalion
             
             into
             
               Noah
               ,
               Parnassus
            
             into
             Ararat
             ,
             and
             Iupiter
             into
             Iehova
             .
             On
             the
             same
             account
             the
             Athenians
             attribute
             the
             flood
             to
             Ogyges
             ,
             not
             that
             the
             flood
             of
             Ogyges
             and
             Deucalion
             were
             particular
             and
             
               distinct
               deluges
            
             ,
             which
             many
             have
             taken
             a
             great
             deal
             of
             needless
             pains
             to
             place
             in
             their
             several
             ages
             :
             But
             as
             Deucalion
             was
             of
             the
             eldest
             memory
             in
             Thessaly
             ,
             so
             
             was
             Ogyges
             at
             Athens
             ,
             and
             so
             the
             flood
             as
             being
             a
             matter
             of
             remotest
             antiquity
             ,
             was
             on
             the
             same
             account
             in
             both
             places
             attributed
             to
             both
             these
             .
             Because
             as
             mankind
             was
             supposed
             to
             begin
             again
             after
             the
             flood
             ,
             so
             they
             had
             among
             them
             no
             memory
             extant
             of
             any
             elder
             then
             these
             two
             ,
             from
             whom
             on
             that
             account
             they
             supposed
             mankind
             derived
             .
             And
             on
             the
             same
             reason
             it
             may
             be
             supposed
             that
             the
             Assyrians
             attribute
             the
             ●lood
             to
             Xisuthrus
             ,
             whom
             they
             supposed
             to
             be
             a
             King
             of
             Assyria
             ;
             but
             the
             circumstances
             of
             the
             story
             as
             delivered
             by
             
               Alexander
               ,
               Polyhistor
            
             ,
             and
             Abydenus
             ,
             are
             such
             as
             
             make
             it
             clear
             to
             be
             only
             a
             remainder
             of
             the
             
               universal
               flood
            
             which
             happened
             in
             the
             time
             of
             Noah
             .
             So
             the
             Thessalians
             make
             Prometheus
             to
             be
             the
             Protoplast
             ;
             the
             
               Pelopponesians
               Phoroneus
            
             ,
             as
             
               Clemens
               Alexandrinus
            
             tells
             us
             ,
             whom
             Phoronides
             the
             Poet
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Father
               of
               mankind
            
             .
             
             This
             may
             be
             now
             the
             first
             way
             of
             corrupting
             the
             ancient
             tradition
             ,
             by
             supposing
             all
             that
             was
             conveyed
             by
             it
             to
             have
             been
             acted
             among
             themselves
             .
             Which
             may
             be
             imputed
             partly
             to
             their
             ignorance
             of
             the
             state
             of
             their
             ancient
             times
             ,
             and
             partly
             to
             their
             pride
             ,
             lest
             they
             should
             seem
             to
             come
             behind
             others
             in
             matters
             of
             Antiquity
             .
          
           
             2.
             
             Another
             fountain
             of
             
               Heathen
               Mythology
            
             ,
             was
             ,
             the
             taking
             the
             Idiome
             of
             the
             
               Oriental
               languages
            
             in
             a
             proper
             sense
             .
             For
             whether
             we
             suppose
             the
             ancient
             traditions
             were
             conveyed
             to
             them
             in
             the
             ancient
             Hebrew
             by
             the
             Pelasgi
             ,
             or
             were
             delivered
             to
             them
             by
             the
             Phaenicians
             ,
             or
             were
             fetched
             out
             of
             the
             Scriptures
             themselves
             (
             as
             some
             suppose
             ,
             though
             improbably
             of
             Homer
             and
             some
             ancient
             Poets
             )
             yet
             all
             these
             several
             wayes
             agreeing
             in
             this
             ,
             that
             the
             traditions
             were
             Oriental
             ,
             we
             thereby
             understand
             how
             much
             of
             their
             Mythology
             came
             by
             taking
             the
             Hebrew
             in
             a
             proper
             and
             literal
             sense
             without
             attending
             to
             the
             Idiome
             of
             the
             tongue
             .
             From
             hence
             Bochartus
             hath
             ingeniously
             fetched
             many
             
               Heathen
               Fables
            
             .
             Thus
             when
             Noah
             is
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Gen.
             9.
             20.
             which
             in
             the
             Idiome
             of
             the
             Hebrew
             only
             signifies
             a
             husbandman
             ,
             they
             took
             it
             in
             the
             proper
             sense
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             thence
             Saturne
             who
             was
             the
             same
             with
             Noah
             (
             as
             will
             appear
             afterwards
             )
             is
             made
             by
             Mythologists
             the
             husband
             of
             Rhea
             which
             was
             the
             same
             with
             the
             Earth
             .
             So
             the
             Gyants
             
             making
             war
             against
             Heaven
             ,
             was
             only
             a
             
               Poetital
               adumbration
            
             of
             the
             design
             at
             the
             building
             of
             Babel
             ,
             whose
             top
             in
             the
             Scripture
             is
             said
             to
             reach
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             in
             the
             Hebrew
             signifies
             
             only
             a
             
               great
               height
            
             ;
             but
             to
             aggrandize
             the
             Story
             ,
             was
             taken
             in
             the
             literal
             interpretation
             ,
             that
             they
             attempted
             Heaven
             .
             So
             when
             they
             are
             said
             to
             fight
             against
             the
             
               Gods
               ,
               Bochartus
            
             thinks
             it
             might
             be
             taken
             from
             that
             phrase
             of
             Nimrod
             ,
             that
             he
             was
             a
             
               mighty
               hunter
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               before
               the
               Lord
            
             we
             render
             it
             ,
             but
             it
             sometimes
             signifies
             
               against
               the
               Lord.
            
             So
             what
             Abyd●nus
             saith
             of
             the
             Gyants
             ,
             that
             they
             were
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               those
               that
               came
               out
               of
               the
               earth
               ,
            
             is
             supposed
             to
             be
             taken
             from
             that
             
               phrase
               Gen.
            
             10.
             11.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               è
               terra
               ipsa
               exiit
            
             .
             But
             far
             more
             likely
             and
             probable
             is
             that
             which
             learned
             men
             are
             generally
             agreed
             in
             concerning
             Bacchus
             his
             being
             born
             of
             
               Iupiters
               thigh
            
             ,
             which
             is
             only
             an
             expression
             of
             that
             Hebraism
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             wherein
             
               coming
               out
               of
               the
               thigh
            
             
             i●
             a
             phrase
             for
             ordinary
             procreation
             .
          
           
             3.
             
             A
             third
             way
             observable
             ,
             is
             ,
             the
             alteration
             of
             the
             names
             in
             the
             ancient
             tradition
             ,
             and
             putting
             names
             of
             like
             importance
             
             to
             them
             in
             their
             own
             language
             .
             Thus
             Iupiter
             ,
             who
             was
             the
             same
             with
             Cham
             ,
             was
             calld
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               fervere
               ,
               incalescere
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Herodotus
             ,
             him
             whom
             the
             Greeks
             call
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Aegyptians
             call
             Cham.
             So
             Iapheth
             ,
             whose
             memory
             was
             preserved
             under
             Neptune
             ,
             to
             whose
             portion
             the
             Islands
             in
             the
             Sea
             fell
             ,
             was
             calld
             by
             the
             Greeks
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             comes
             (
             saith
             Bochartus
             )
             from
             the
             Punick
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             
             large
             and
             broad
             ,
             which
             is
             the
             very
             importance
             of
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             thence
             in
             allusion
             to
             the
             name
             ,
             it
             is
             said
             ,
             Gen.
             9.
             27.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               God
               shall
               enlarge
               Iaphet
            
             .
             Thence
             the
             Epithetes
             of
             Neptune
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             all
             equally
             alluding
             to
             the
             name
             Iaphet
             .
             So
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             Greek
             is
             of
             the
             same
             importance
             with
             the
             Heb.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Daemen
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               destroy
            
             .
             Thence
             we
             read
             ,
             Deut.
             32.
             17.
             
               they
               sacrificed
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               Devils
               .
               Canaan
            
             in
             the
             Hebrew
             signifies
             a
             Merchant
             ;
             thence
             Mercury
             ,
             under
             whom
             the
             memory
             of
             Canaan
             the
             son
             of
             Cham
             was
             preserved
             ,
             is
             derived
             by
             many
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               to
               sell.
               Ceres
            
             ,
             which
             was
             the
             Inventress
             of
             Agriculture
             ,
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             imports
             
             bread-corn
             .
             These
             and
             many
             others
             are
             produced
             by
             
               Vossius
               ,
               Heinsius
               ,
               Bochartus
            
             ,
             and
             other
             learned
             men
             ,
             which
             I
             insist
             not
             on
             ,
             because
             my
             design
             is
             only
             
               digitos
               ad
               fontes
               intendere
            
             ,
             and
             to
             make
             these
             handsome
             and
             probable
             conjectures
             ,
             argumentative
             to
             our
             purpose
             ,
             and
             to
             bind
             up
             those
             loose
             and
             scattering
             observations
             into
             some
             order
             and
             method
             ,
             in
             which
             they
             have
             not
             yet
             appeared
             ,
             nor
             been
             improved
             to
             that
             end
             which
             I
             make
             use
             of
             them
             for
             .
          
           
             4.
             
             When
             the
             
               Oriental
               phrases
            
             were
             ambiguous
             and
             equivocal
             ,
             they
             omitted
             that
             sense
             which
             was
             plain
             and
             obvious
             ,
             and
             took
             that
             which
             was
             more
             strange
             and
             fabulous
             .
             From
             hence
             the
             learned
             Bochartus
             hath
             fetchd
             the
             Fable
             of
             the
             
               golden
               Fleece
            
             ,
             which
             was
             nothing
             else
             but
             the
             robbing
             the
             Treasury
             of
             the
             King
             of
             Colchis
             ;
             but
             it
             was
             disguised
             under
             the
             name
             of
             the
             
               golden
               Fleece
            
             ,
             because
             the
             
               Syriack
               word
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             both
             a
             Fleece
             and
             a
             Treasury
             .
             So
             the
             Bulls
             and
             Dragons
             which
             kept
             it
             ,
             were
             nothing
             but
             the
             walls
             and
             
               brass
               gates
            
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             both
             a
             Bull
             and
             a
             Wall
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Brass
             and
             a
             Dragon
             .
             And
             so
             the
             Fable
             of
             the
             Brass-Bull
             in
             the
             mountain
             Atabyrius
             which
             foretold
             calamities
             ,
             arose
             from
             the
             aequivocation
             of
             the
             Phoenician
             or
             Hebrew
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifie
             either
             
               Doctor
               augur
            
             ,
             or
             
               bos
               ex
               are
            
             ,
             a
             foreteller
             of
             events
             ,
             or
             a
             brazen-Bull
             .
             From
             the
             like
             ambiguity
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             arose
             the
             Fable
             of
             Iupiters
             stealing
             Europa
             in
             the
             form
             of
             a
             Bull
             ,
             because
             the
             word
             either
             signifies
             a
             Ship
             ,
             in
             which
             he
             c●nveyed
             her
             away
             ,
             or
             a
             Bull
             ;
             or
             it
             may
             be
             the
             Ship
             had
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             bovis
             ,
             as
             the
             ship
             St.
             Paul
             sailed
             in
             had
             Castor
             and
             Pollux
             ,
             it
             being
             usual
             to
             call
             their
             Ships
             by
             the
             names
             of
             the
             signs
             they
             carried
             .
             From
             the
             like
             aequivocation
             in
             the
             Phoenician
             language
             doth
             Bochartus
             fetch
             many
             other
             
               Heathen
               Fables
            
             ,
             in
             his
             excellent
             piece
             
               de
               Phoenicum
               Coloniis
            
             ,
             as
             particularly
             that
             of
             Arethusa
             coming
             from
             Alpheus
             ,
             which
             was
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Ship
             ,
             because
             
             it
             was
             not
             far
             from
             an
             
               excellent
               Haven
            
             .
             And
             so
             he
             makes
             the
             Chimaera
             to
             be
             more
             then
             a
             meer
             
               ens
               rationis
            
             ;
             for
             he
             takes
             the
             Chimaera
             which
             Bellerophon
             conquerd
             ,
             to
             be
             only
             the
             people
             of
             Solymi
             ,
             under
             their
             three
             Generals
             ,
             
               Aryus
               ,
               Trosibis
            
             ,
             and
             Arsalus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             signifies
             a
             
               Lion.
               Trosibis
            
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               head
               of
               a
               serpent
               :
               Arsalus
            
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
             a
             
               young
               kid
            
             ,
             and
             so
             the
             Chimaera
             consisted
             of
             
               the
               form
               of
               a
               Lion
               ,
               a
               Goat
               ,
               and
               a
               Serpent
               .
            
             Thus
             we
             see
             how
             easie
             a
             matter
             it
             was
             to
             advance
             the
             
               Heathen
               Mythology
            
             from
             the
             aequivocation
             of
             the
             
               Oriental
               Languages
            
             ,
             in
             which
             their
             Traditions
             were
             conveyed
             to
             them
             .
          
           
             But
             yet
             a
             more
             prolifick
             principle
             of
             Mythology
             was
             by
             attributing
             the
             actions
             of
             several
             persons
             to
             one
             who
             was
             the
             
             first
             or
             the
             chief
             of
             them
             .
             Thus
             it
             was
             in
             their
             stories
             of
             
               Jupiter
               ,
               Neptune
               ,
               Mars
               ,
               Mercury
               ,
               Minerva
               ,
               Iuno
               ,
               Bacchus
               ,
            
             and
             Hercules
             ,
             which
             were
             a
             collection
             of
             the
             actions
             done
             by
             a
             multitude
             of
             persons
             ,
             which
             are
             all
             attributed
             to
             one
             person
             .
             So
             Vossius
             tells
             us
             before
             the
             time
             of
             the
             
               Trojan
               Wars
            
             ,
             most
             of
             their
             Kings
             ,
             who
             were
             renowned
             and
             
             powerful
             ,
             were
             calld
             Ioves
             .
             Now
             when
             the
             actions
             of
             all
             these
             are
             attributed
             to
             one
             Iupiter
             of
             Cre●te
             ,
             they
             must
             needs
             swell
             his
             story
             up
             with
             abundance
             of
             
               Fables
               .
               Vossius
            
             hath
             taken
             a
             great
             deal
             of
             pains
             to
             digest
             in
             an
             historical
             manner
             the
             stories
             of
             the
             several
             Iupiters
             ,
             whereof
             he
             reckons
             two
             Argives
             ,
             a
             third
             the
             Father
             of
             Hercules
             ,
             a
             fourth
             a
             King
             of
             Phrygia
             ,
             and
             two
             more
             of
             Cr●ete
             ;
             to
             one
             of
             which
             ,
             without
             any
             distinction
             ,
             the
             actions
             of
             all
             the
             rest
             were
             ascribed
             ,
             and
             who
             was
             worshipped
             under
             the
             name
             of
             Iupiter
             .
             And
             so
             besides
             the
             ancient
             Neptune
             ,
             who
             was
             the
             same
             with
             Iaphet
             ,
             they
             sometimes
             understood
             any
             
               Insular
               Prince
            
             ,
             or
             one
             that
             had
             great
             power
             at
             Sea
             ;
             but
             besides
             these
             ,
             there
             were
             two
             famous
             Neptunes
             among
             the
             Greeks
             ,
             the
             one
             of
             Athens
             ,
             the
             other
             the
             builder
             of
             the
             walls
             of
             Troy
             :
             Now
             the
             stories
             of
             all
             these
             being
             mixed
             together
             ,
             must
             needs
             make
             a
             strange
             confusion
             .
             So
             for
             Mars
             ,
             besides
             that
             ancient
             one
             they
             had
             by
             the
             
               Oriental
               tradition
            
             ,
             they
             had
             a
             
               Spartan
               ,
               Thracian
            
             ,
             and
             
               Arcadian
               Mars
            
             .
             What
             abundance
             of
             Mercuries
             are
             we
             told
             of
             by
             Tully
             ?
             and
             of
             no
             less
             then
             five
             Minerva's
             .
             Every
             
             angry
             ,
             scornful
             jealous
             Queen
             would
             fill
             up
             the
             Fables
             of
             Iuno
             ,
             who
             was
             equally
             claimed
             by
             the
             Argives
             and
             Samians
             .
             What
             contests
             were
             there
             between
             the
             Greeks
             and
             Aegyptians
             concerning
             the
             Country
             of
             Bacchus
             ,
             or
             
               Liber
               Pater
            
             ,
             whose
             story
             was
             made
             up
             of
             many
             patches
             of
             the
             
               Oriental
               story
            
             ,
             as
             will
             appear
             afterwards
             .
             ●he
             same
             may
             be
             said
             of
             Hercules
             .
             Now
             what
             a
             strange
             way
             was
             this
             to
             increase
             the
             
             number
             of
             Fables
             ?
             when
             they
             had
             one
             whose
             memory
             was
             anciently
             preserved
             among
             them
             ,
             they
             attributed
             the
             actions
             of
             all
             such
             to
             him
             ,
             who
             came
             near
             him
             in
             that
             which
             his
             memory
             was
             most
             remarkable
             for
             :
             And
             in
             those
             things
             which
             they
             did
             retain
             of
             the
             
               Eastern
               tradition
            
             ,
             it
             was
             an
             usual
             thing
             to
             confound
             persons
             ,
             places
             ,
             and
             actions
             together
             .
             So
             the
             story
             of
             Enoch
             and
             Methuselah
             is
             joyned
             together
             by
             
               Stephanus
               de
               Urbibus
            
             ,
             under
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             who
             is
             said
             there
             to
             live
             above
             300
             years
             (
             which
             agrees
             with
             Enoch
             as
             the
             name
             doth
             )
             and
             that
             at
             his
             death
             the
             world
             should
             be
             destroyed
             by
             a
             
               Flood
               .
            
             ;
             which
             agrees
             with
             Methuselah
             .
             So
             Abraham
             by
             Orpheus
             is
             calld
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             belongs
             to
             Isaac
             his
             Son
             ;
             so
             the
             actions
             of
             
               Nimrod
               ,
               Ninus
            
             ,
             and
             Cham
             ,
             are
             confounded
             together
             in
             their
             Mythology
             .
             By
             these
             several
             wayes
             now
             we
             understand
             how
             the
             
               original
               tradition
            
             was
             by
             degrees
             corrupted
             and
             alterd
             in
             the
             
               Heathen
               Mythology
            
             .
          
           
             I
             come
             now
             to
             the
             footsteps
             of
             Scripture-history
             which
             not
             withstanding
             these
             corruptions
             ,
             may
             be
             discerned
             in
             the
             
             
               Heathen
               Mythology
            
             ;
             which
             I
             shall
             methodically
             enquire
             after
             according
             to
             the
             series
             of
             Scripture-history
             .
             That
             the
             names
             given
             to
             God
             in
             Scripture
             were
             preserved
             among
             the
             Phoenicians
             ,
             appears
             sufficiently
             by
             the
             remainders
             of
             the
             
               Phoenician
               Theology
            
             ,
             translated
             by
             
               Philo
               Byblius
            
             out
             of
             Sanchoniathon
             ;
             wherein
             we
             read
             of
             the
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             hath
             
             the
             same
             letters
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             besides
             which
             there
             we
             meet
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               most
               High
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               strong
               God
               ;
               Beelsamen
            
             ,
             which
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               God
               of
               Heaven
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             very
             name
             of
             God
             used
             in
             the
             beginning
             of
             Genesis
             so
             often
             .
             Besides
             ,
             in
             those
             fragments
             we
             have
             express
             mention
             of
             the
             Chaos
             ,
             and
             the
             evening
             following
             it
             ,
             or
             
               the
               darkness
               on
               the
               face
               of
               the
               Deep
            
             ;
             the
             Creation
             of
             Angels
             under
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             those
             beings
             which
             contemplate
             the
             Heavens
             ;
             and
             the
             Creation
             of
             mankind
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             i.
             e.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saith
             
               Bochartus
               ,
               the
               voice
               of
               the
               mouth
               of
               God
               ,
            
             which
             is
             by
             
               Gods
               word
            
             and
             inspiration
             ,
             when
             it
             is
             expressed
             that
             God
             said
             ,
             
               Let
               us
               make
               man
            
             ,
             and
             that
             he
             
               breathed
               into
               him
               the
               breath
               of
               life
               .
            
             After
             we
             read
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             properly
             agree
             
             to
             Adam
             ,
             who
             was
             made
             out
             of
             the
             
               Earth
               .
               Vossius
            
             conceives
             that
             the
             memory
             of
             Adam
             was
             preserved
             among
             the
             
             old
             Germans
             ,
             of
             whom
             Tacitus
             speaks
             ,
             
               Celebrant
               antiquis
               carminibus
               Tuistonem
               Deum
               terra
               editum
               ,
               &
               filium
               Mannum
               ,
               originem
               gentis
               ,
               conditoresque
               .
            
             Either
             by
             
               Tuisto
               Adam
            
             is
             understood
             ,
             who
             was
             formed
             of
             the
             Earth
             ,
             and
             by
             
               Mannus
               ,
               Noah
            
             ;
             or
             by
             
               Tuisto
               God
            
             may
             be
             understood
             ,
             and
             by
             
               Mannus
               ,
               Adam
            
             ;
             to
             which
             conjecture
             may
             be
             added
             further
             ,
             that
             the
             same
             Author
             reports
             that
             some
             of
             the
             Germans
             sacrificed
             to
             Isis
             ,
             which
             Vossius
             likewise
             conceives
             to
             be
             a
             remainder
             of
             the
             
               Hebrew
               Ischa
            
             .
             And
             so
             among
             the
             Aegyptians
             it
             is
             with
             like
             probability
             conceived
             that
             Adam
             and
             Ischa
             were
             preserved
             under
             Osiris
             and
             Isis
             ,
             as
             they
             were
             historically
             taken
             .
             In
             Cilicia
             ,
             the
             City
             Adana
             is
             thought
             to
             have
             some
             remainder
             of
             the
             name
             of
             Adam
             ;
             for
             the
             Greeks
             had
             no
             termination
             in
             M.
             therefore
             for
             Adam
             they
             pronounced
             it
             Adan
             ,
             and
             that
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             the
             City
             Adana
             :
             Now
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               Stephanus
               de
               Urbibus
            
             ,
             is
             said
             to
             be
             the
             
               Son
               of
               Heaven
               and
               Earth
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
             This
             Adanus
             ,
             he
             tells
             us
             ,
             was
             otherwise
             calld
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Saturn
             ,
             under
             whom
             the
             Greeks
             preserved
             the
             memory
             of
             Adam
             ;
             for
             
               Diodorus
               ,
               Thallus
               ,
               Cassius
               Severus
               ,
            
             and
             
               Cornelius
               Nepos
            
             ,
             do
             all
             (
             as
             Tertullian
             saith
             )
             confess
             
             Saturn
             to
             have
             been
             a
             man
             ;
             and
             according
             to
             their
             Fables
             ,
             he
             must
             have
             been
             the
             first
             of
             
               men
               .
               Saturn
            
             was
             the
             Son
             of
             
               Heaven
               and
               Earth
            
             ,
             and
             so
             was
             Adam
             ;
             he
             taught
             men
             Husbandry
             ,
             and
             was
             not
             Adam
             the
             first
             that
             tilled
             the
             ground
             ?
             Besides
             ,
             that
             power
             which
             Saturn
             had
             ,
             and
             was
             deposed
             from
             ,
             doth
             fitly
             set
             out
             the
             Dominion
             man
             had
             in
             the
             
               Golden
               Age
            
             of
             Innocency
             which
             he
             lost
             by
             his
             own
             folly
             .
             And
             Adams
             hiding
             himself
             from
             the
             presence
             of
             the
             Lord
             ,
             gave
             occasion
             to
             the
             name
             of
             Saturn
             ,
             from
             Satar
             to
             hide
             .
             We
             find
             something
             of
             Cain
             preserved
             in
             the
             
               Phoenician
               antiquities
            
             ,
             under
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             first
             Countryman
             or
             Husbandman
             ,
             who
             with
             his
             brother
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             built
             houses
             ,
             and
             the
             first
             foundation
             of
             a
             City
             is
             attributed
             to
             Cain
             :
             And
             on
             that
             account
             Vossius
             conjectures
             that
             the
             memory
             of
             Cains
             wife
             was
             preserved
             under
             Vesta
             ,
             both
             because
             
             she
             was
             the
             daughter
             of
             Saturn
             ,
             i.
             e.
             of
             Adam
             ,
             and
             
             that
             she
             is
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               find
               out
               first
               the
               way
               of
               building
               houses
               .
            
             That
             Tubal-Cain
             gave
             first
             occasion
             to
             the
             name
             and
             worship
             of
             Vulcan
             ,
             hath
             been
             very
             probably
             conceived
             ,
             both
             from
             the
             very
             great
             affinity
             of
             the
             names
             ,
             and
             that
             Tubal-cain
             is
             expresly
             mentiond
             
               to
               be
               an
            
             
             
               Instructer
               of
               every
               Artisicer
               in
               brass
               and
               iron
            
             ;
             and
             as
             near
             relation
             as
             Apollo
             had
             to
             
               Vulcan
               .
               Iabal
            
             had
             to
             Tubal-Cain
             ,
             who
             was
             the
             
               Inventer
               of
               Musick
               ,
               or
               the
               Father
               of
               all
               such
               as
               handle
               the
               Harp
               and
               Organ
               ,
            
             which
             the
             Greeks
             attribute
             to
             
             Apollo
             .
             And
             if
             that
             be
             true
             which
             Genebrard
             and
             others
             ascribed
             to
             Naamah
             ,
             the
             sister
             of
             Iubal
             and
             
               Tubal-Cain
               ,
               viz.
            
             that
             she
             was
             the
             Inventer
             of
             spinning
             and
             weaving
             ,
             then
             may
             she
             come
             in
             for
             Minerva
             .
             Thus
             we
             see
             there
             were
             some
             ,
             though
             but
             obscure
             footsteps
             preserved
             ,
             even
             of
             that
             part
             of
             Scripture-history
             which
             preceded
             the
             Flood
             .
          
           
             The
             memory
             of
             the
             Deluge
             it self
             we
             have
             already
             found
             
             to
             be
             preserved
             in
             the
             
               Heathen
               Mythology
            
             ;
             we
             come
             therefore
             to
             Noah
             and
             his
             posterity
             .
             Many
             parcels
             of
             Noahs
             memory
             were
             preserved
             in
             the
             scatterd
             fragments
             of
             many
             Fables
             ,
             under
             
               Saturn
               ,
               Ianus
               ,
               Prometheus
            
             ,
             and
             
               Bacchus
               .
               Bochartus
            
             insists
             on
             no
             fewer
             then
             14
             Parallels
             between
             Noah
             
             and
             the
             
               Heathen
               Saturn
            
             ,
             which
             he
             saith
             are
             so
             plain
             ,
             that
             there
             is
             no
             doubt
             but
             under
             
               Saturn
               Noah
            
             was
             understood
             in
             the
             
               Heathen
               Mythology
               .
               Saturn
            
             was
             said
             to
             be
             the
             common
             Parent
             of
             Mankind
             ,
             so
             was
             
               Noah
               ;
               Saturn
            
             was
             a
             just
             King
             ,
             Noah
             not
             only
             righteous
             himself
             ,
             but
             a
             Preacher
             of
             righteousness
             :
             The
             golden
             Age
             of
             Saturn
             was
             between
             Noah
             and
             the
             dispersion
             of
             Nations
             .
             In
             Noahs
             time
             all
             mankind
             had
             but
             one
             Language
             ,
             which
             the
             Heathens
             extend
             under
             Saturn
             ,
             both
             to
             men
             and
             beasts
             :
             The
             plantation
             of
             Vines
             attributed
             to
             Saturn
             by
             the
             Heathens
             ,
             as
             to
             Noah
             by
             the
             Scriptures
             :
             The
             Law
             of
             Saturn
             mentiond
             by
             the
             Poets
             ,
             that
             none
             should
             see
             the
             nakedness
             of
             the
             Gods
             without
             punishment
             ;
             seems
             to
             respect
             the
             fact
             and
             curse
             of
             Cham
             ,
             in
             reference
             to
             
               Noah
               .
               Saturn
            
             ,
             and
             Rhea
             ,
             and
             those
             with
             them
             are
             said
             to
             be
             born
             of
             Thetis
             ,
             or
             the
             Oce●n
             ,
             which
             plainly
             alludes
             to
             Noah
             and
             his
             company
             's
             escaping
             the
             Flood
             ;
             thence
             a
             Ship
             was
             the
             symbol
             of
             Saturn
             ,
             and
             that
             Saturn
             devoured
             all
             
             his
             children
             seems
             to
             be
             nothing
             else
             but
             the
             destruction
             of
             the
             
               old
               world
            
             by
             
               Noahs
               flood
            
             .
             And
             not
             only
             under
             Saturn
             ,
             but
             under
             Prometheus
             too
             was
             Noahs
             memory
             preserved
             .
             Diodorus
             
             speaks
             of
             the
             great
             flood
             under
             Prometheus
             ;
             and
             Prometheus
             implyes
             one
             that
             hath
             forecast
             and
             wisdom
             ,
             such
             as
             Noah
             had
             ,
             wher●by
             he
             foretold
             the
             flood
             and
             was
             saved
             in
             it
             ,
             when
             others
             were
             Epimetheus's
             that
             had
             not
             wit
             to
             prevent
             their
             own
             destruction
             .
          
           
             And
             no
             wonder
             if
             Promethus
             were
             Noah
             ,
             that
             the
             forming
             mankind
             was
             attributed
             to
             him
             ,
             when
             the
             world
             was
             peopled
             from
             him
             .
             Herodotus
             his
             saying
             that
             Asia
             was
             Prometheus
             his
             wife
             ,
             might
             relate
             to
             the
             Country
             Noah
             lived
             in
             and
             our
             propagation
             from
             thence
             .
             Another
             part
             of
             Noahs
             memory
             was
             preserved
             under
             Ianus
             ;
             the
             name
             of
             Ianus
             is
             most
             probably
             derived
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             because
             of
             Noahs
             planting
             a
             Vine
             ,
             and
             Ianus
             was
             called
             Consivius
             ,
             saith
             
               Macrobius
               à
               conserendo
               ,
               boc
               est
               à
               propagine
               generis
               humani
               quae
               Iano
               autore
               conseritur
            
             ;
             
             now
             to
             whom
             can
             this
             be
             so
             properly
             applyed
             as
             to
             Noah
             from
             whom
             mankind
             was
             propagated
             ?
             And
             Ianus
             his
             being
             bifrons
             or
             looking
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               forward
               and
               backward
            
             ,
             is
             not
             so
             fit
             an
             embleme
             of
             any
             thing
             as
             of
             Noahs
             seeing
             those
             two
             ages
             before
             and
             after
             the
             flood
             .
             And
             it
             is
             further
             observable
             which
             Plutarch
             speaks
             of
             in
             his
             
               Roman
               questions
            
             ,
             that
             the
             ancient
             coines
             had
             on
             one
             side
             the
             image
             of
             Ianus
             with
             his
             two
             faces
             ,
             on
             the
             other
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               fore
               or
               hinder
               part
               of
               a
               ship
               ,
            
             by
             which
             the
             memory
             of
             the
             Ark
             of
             Noah
             seems
             to
             have
             been
             preserved
             .
             Thus
             we
             see
             what
             An●logy
             there
             is
             in
             the
             story
             of
             Ianus
             with
             that
             of
             Noah
             ,
             not
             that
             ●
             give
             credit
             to
             those
             fooleries
             which
             tell
             us
             of
             Noahs
             coming
             from
             Palestine
             with
             his
             son
             Iaphet
             into
             Italy
             and
             planting
             Colonies
             there
             ,
             for
             which
             we
             are
             beholding
             to
             the
             spurious
             
               Ethruscan
               Antiquities
            
             ;
             but
             all
             that
             I
             assert
             ,
             is
             ,
             that
             the
             story
             of
             Noah
             might
             be
             preserved
             in
             the
             eldest
             Colonyes
             ,
             though
             disguised
             under
             other
             names
             as
             here
             in
             the
             case
             of
             Ianus
             .
             And
             on
             the
             same
             account
             that
             the
             name
             of
             Ianus
             is
             attributed
             to
             Noah
             ,
             some
             likewise
             believe
             him
             to
             have
             been
             the
             most
             
               ancient
               Bacchus
            
             who
             was
             according
             to
             Diodorus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               first
               planter
               of
            
             
             
               Vines
               and
               instructer
               of
               men
               in
               making
               Wines
            
             ;
             and
             besides
             
             Bacchus
             his
             being
             
               twice
               born
            
             ,
             seems
             only
             an
             adumbration
             of
             Noahs
             preservation
             after
             the
             flood
             ,
             which
             might
             be
             accounted
             a
             second
             nativity
             when
             the
             rest
             of
             the
             world
             was
             destroyed
             ;
             and
             withall
             Philostratus
             in
             the
             life
             of
             Apollonius
             relates
             that
             the
             ancient
             
               Indian
               Bacchus
            
             came
             thither
             out
             of
             
             Assyria
             ,
             which
             yet
             more
             fully
             agrees
             with
             Noah
             .
             So
             that
             from
             these
             scattered
             members
             of
             Hippolytus
             and
             these
             broken
             fragments
             of
             traditions
             ,
             we
             may
             gather
             almost
             an
             entire
             history
             of
             all
             the
             passages
             concerning
             Noah
             .
          
           
             As
             the
             story
             of
             Saturn
             and
             Noah
             do
             much
             agree
             ,
             so
             the
             three
             sons
             of
             Noah
             and
             those
             of
             
               Saturn
               ,
               Iupiter
               ,
               Neptune
            
             ,
             
             and
             Pluto
             have
             their
             peculiar
             resemblances
             to
             each
             other
             .
             Of
             which
             Vossius
             and
             Bochartus
             have
             largely
             spoken
             ,
             and
             we
             have
             touched
             on
             already
             .
             Besides
             which
             this
             latter
             author
             
             hath
             carried
             the
             parallel
             lower
             ,
             and
             finds
             Canaan
             the
             son
             of
             Cham
             the
             same
             with
             Mercury
             the
             son
             of
             Iupiter
             ;
             as
             it
             was
             the
             curse
             of
             Canaan
             to
             be
             a
             servant
             of
             servants
             ,
             so
             Mercury
             is
             alwayes
             described
             under
             servile
             employments
             ;
             his
             wings
             seem
             to
             be
             the
             ships
             of
             the
             Phaenicians
             who
             were
             derived
             from
             Canaan
             ,
             and
             his
             being
             the
             God
             of
             trade
             noting
             the
             great
             merchandize
             of
             the
             Phaenicians
             ,
             and
             
               Mercuryes
               theevery
            
             noting
             the
             Pyracies
             ,
             or
             at
             lest
             the
             subtilty
             and
             craft
             of
             the
             Phaenicians
             ;
             he
             was
             the
             Father
             of
             eloquence
             and
             Astronomy
             ,
             as
             letters
             and
             Astronomy
             came
             from
             the
             Phaenicians
             into
             Greece
             .
             The
             same
             author
             parallels
             Nimrod
             and
             Bacchus
             ,
             and
             Magog
             and
             Prometheus
             together
             .
             The
             name
             of
             Bacchus
             is
             but
             a
             light
             variation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Bar-chus
             ,
             as
             Nimrod
             was
             the
             son
             of
             Chus
             ,
             and
             Bacchus
             is
             called
             Nebrodes
             by
             the
             Greeks
             ,
             which
             is
             the
             very
             name
             of
             Nimrod
             among
             them
             ,
             and
             Bacchus
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             excellently
             interprets
             Nimrods
             being
             a
             
               mighty
               hunter
               ,
               Bacchus
            
             his
             expeditions
             into
             India
             were
             the
             attempts
             of
             Nimrod
             and
             the
             
               Assyrian
               Emperors
            
             .
             On
             which
             account
             Vossius
             makes
             Nimrod
             or
             Belus
             the
             most
             ancient
             Mars
             ;
             for
             
               Hestiaeus
               Milesius
            
             speaks
             of
             
             Enyalius
             which
             is
             Mars
             ,
             his
             being
             in
             Sennaar
             of
             Babylonia
             .
             That
             the
             memory
             of
             Magog
             was
             preserved
             under
             Prometheus
             ,
             these
             things
             make
             it
             probable
             ,
             that
             Magog
             was
             the
             son
             of
             Iaphet
             ,
             as
             Prometheus
             of
             Iapetus
             ,
             and
             that
             the
             posterity
             of
             Magog
             was
             placed
             about
             Cau●asus
             ,
             where
             Prometheus
             is
             
             fained
             to
             lie
             :
             and
             the
             eating
             of
             Prometheus
             his
             heart
             ,
             is
             only
             an
             interpretation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             applyed
             to
             the
             heart
             signifies
             to
             
               wast
               away
            
             and
             
               be
               consumed
            
             .
             Thus
             far
             Bochartus
             .
          
           
             The
             
               Phaenician
               antiquities
            
             seem
             to
             have
             preserved
             the
             memory
             of
             
               Abrahams
               sacrificing
            
             his
             son
             Isaac
             ,
             by
             that
             place
             which
             Eusebius
             produceth
             out
             of
             Porphyries
             book
             concerning
             the
             Iews
             ;
             where
             he
             relates
             ,
             how
             Saturn
             
               whom
               the
            
             Phaenicians
             call
             Israel
             ,
             
               when
               he
               reigned
               in
               those
               parts
               ,
               and
               had
               an
               only
               son
               called
            
             Jeoud
             
               of
               a
               Nymph
               called
            
             Anobret
             ,
             
               being
               under
               some
               great
               calamity
               ,
               did
               sacrifice
               that
               son
               of
               his
               being
               cloathed
            
             
             
               with
               a
               royal
               habit
            
             .
             Here
             we
             have
             a
             royal
             person
             called
             Israel
             ,
             and
             that
             Abraham
             should
             be
             accounted
             a
             King
             in
             those
             elder
             times
             ,
             is
             nothing
             strange
             ,
             considering
             his
             wealth
             ,
             and
             what
             petty
             royalties
             there
             were
             in
             those
             times
             .
             But
             Grotius
             ,
             and
             from
             him
             Vossius
             ,
             do
             not
             think
             that
             Abraham
             was
             
             here
             called
             Israel
             ,
             but
             that
             the
             transcriber
             of
             Eusebius
             meeting
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             supposed
             it
             to
             be
             a
             contraction
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             writ
             it
             at
             length
             ;
             it
             must
             be
             acknowledged
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             in
             the
             
               Phaenician
               Theology
            
             for
             Saturn
             ,
             but
             yet
             the
             circumstances
             of
             the
             story
             make
             the
             ordinary
             reading
             not
             improbable
             ;
             neither
             is
             it
             strange
             ,
             that
             Abraham
             should
             be
             called
             by
             the
             name
             of
             the
             people
             which
             he
             was
             the
             Progenitor
             of
             .
             That
             Isaac
             should
             be
             meant
             by
             his
             only
             son
             called
             Ieoud
             is
             most
             likely
             ;
             for
             when
             God
             bids
             Abraham
             go
             sacrifice
             him
             ,
             he
             saith
             ,
             
               Take
               thy
               son
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               thy
               only
               son
               ,
               J●hid
            
             is
             the
             same
             with
             
             the
             
               Phaenician
               Ieoud
            
             .
             That
             Sara
             is
             meant
             by
             An●bret
             ,
             the
             original
             of
             the
             name
             implyes
             ,
             which
             is
             as
             Bochartus
             derives
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Annoberest
             ,
             that
             is
             ,
             
               ex
               gratiâ
               concipiens
            
             ,
             which
             
             the
             Apostle
             explains
             ,
             
               Through
               faith
            
             Sara
             
               her self
               received
               strength
               to
               conceive
               seed
               .
            
             Now
             all
             the
             difference
             is
             ,
             that
             which
             was
             only
             designed
             and
             intended
             by
             Abraham
             ,
             was
             believed
             by
             the
             Phaenicians
             as
             really
             done
             ,
             that
             it
             might
             be
             as
             a
             president
             to
             them
             for
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sacrificing
             of
             men
             ,
             a
             thing
             so
             much
             in
             use
             among
             the
             Phaenicians
             ,
             and
             all
             the
             Colonyes
             derived
             from
             them
             ,
             as
             many
             learned
             men
             have
             at
             large
             shewed
             .
             But
             besides
             this
             ,
             there
             are
             particular
             testimonies
             concerning
             Abraham
             ,
             his
             age
             ,
             wisdom
             and
             knowledge
             ,
             his
             coming
             out
             of
             Chaldea
             ,
             and
             the
             propagation
             of
             knowledge
             from
             him
             among
             the
             
               Chaldeans
               ,
               Phaenicians
            
             ,
             and
             
             Aegyptians
             ,
             are
             extant
             out
             of
             
               Berosus
               ,
               Eupolemus
            
             ,
             and
             others
             
             in
             Iosephus
             and
             Eusebius
             ,
             and
             from
             thence
             transcribed
             by
             many
             learned
             men
             ,
             which
             on
             that
             account
             I
             forbear
             transcribing
             as
             being
             common
             and
             obvious
             .
          
           
             Some
             have
             not
             improbably
             conj●ctured
             ,
             that
             the
             memory
             of
             Iacobs
             long
             peregrination
             and
             service
             with
             his
             
               Uncle
               Laban
            
             ,
             was
             preserved
             under
             the
             story
             of
             Apollo
             his
             banishment
             and
             being
             a
             Shepherd
             under
             Admetus
             .
             For
             Callimachus
             reports
             that
             Love
             was
             the
             cause
             of
             Apollo's
             travails
             ,
             as
             it
             was
             of
             Iacobs
             ,
             and
             withall
             mentions
             a
             strange
             increase
             of
             Cattel
             
             under
             Apollo's
             care
             ,
             answerable
             to
             what
             the
             Scripture
             reports
             concerning
             Iacob
             .
             But
             it
             is
             more
             certain
             ,
             that
             the
             memory
             of
             Iacobs
             setting
             up
             the
             stone
             he
             had
             rested
             on
             for
             a
             pillar
             ,
             and
             pouring
             oyle
             upon
             it
             ,
             and
             calling
             the
             place
             Bethel
             ,
             
             was
             preserved
             under
             the
             
               annointed
               stones
            
             which
             the
             Phaenicians
             from
             Bethel
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             hath
             been
             frequently
             observed
             by
             learned
             men
             ;
             from
             whence
             came
             the
             custome
             
             of
             
               anointing
               stones
            
             among
             the
             Heathens
             ,
             of
             which
             so
             very
             many
             have
             largely
             discoursed
             .
             Thence
             the
             proverb
             of
             a
             superstitious
             man
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             Arnobius
             calls
             
               lubricatum
               lapidem
               &
               ex
               olivi
               unguine
               sordidatum
               .
            
             It
             seems
             the
             anointing
             the
             stones
             with
             oyle
             ,
             was
             then
             the
             symbol
             of
             the
             consecration
             of
             them
             .
             The
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             such
             a
             stone
             occurres
             in
             Hesychius
             ,
             the
             
               Greek
               Etymologist
               ,
               Damascius
            
             in
             Photius
             and
             others
             .
             That
             the
             memory
             of
             Ioseph
             in
             Aegypt
             was
             preserved
             under
             the
             
               Aegyptian
               Apis
            
             ,
             hath
             been
             shewed
             with
             a
             great
             deal
             of
             probability
             by
             the
             learned
             Vossius
             ,
             in
             his
             often
             cited
             piece
             of
             Idolatry
             ,
             from
             the
             testimonies
             of
             
               Iulius
               Maternus
               ,
               Rufinus
            
             ,
             and
             Suidas
             ,
             and
             from
             these
             three
             arguments
             .
             1.
             
             The
             greatness
             of
             the
             benefit
             which
             the
             Aegyptians
             received
             by
             Ioseph
             ;
             which
             was
             of
             that
             nature
             that
             it
             could
             not
             easily
             be
             forgot
             ,
             and
             that
             no
             symbol
             was
             so
             proper
             to
             set
             it
             out
             as
             the
             
               Aegyptian
               Apis
            
             ;
             because
             the
             famine
             was
             portended
             by
             lean
             Kine
             ,
             and
             the
             plenty
             by
             fat
             ;
             and
             Minucius
             at
             Rome
             for
             relieving
             the
             people
             in
             a
             time
             of
             famine
             ,
             had
             a
             statue
             of
             a
             
               golden
               bull
            
             erected
             to
             his
             memory
             .
             2.
             
             The
             Aegyptians
             were
             not
             backward
             to
             testifie
             their
             respect
             to
             Ioseph
             ,
             as
             appears
             by
             Pharoahs
             rewarding
             of
             him
             ;
             now
             it
             was
             the
             custom
             of
             the
             Aegyptians
             
             to
             preserve
             the
             memories
             of
             their
             great
             Benefactors
             by
             some
             symbols
             to
             posterity
             ;
             which
             were
             at
             first
             intended
             only
             for
             a
             
               civil
               use
            
             ,
             although
             they
             were
             after
             abused
             to
             Superstition
             and
             Idolatry
             .
             3.
             
             From
             the
             names
             of
             Apis
             and
             
               Serapis
               .
               Apis
            
             he
             conceives
             to
             be
             the
             sacred
             name
             of
             Ioseph
             among
             the
             Aegyptians
             ,
             and
             is
             as
             much
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Father
             ;
             so
             Ioseph
             
             himself
             saith
             he
             was
             as
             a
             Father
             to
             Pharoah
             .
             And
             Serapis
             ,
             as
             Rufinus
             and
             Suidas
             both
             tell
             us
             ,
             had
             a
             bushel
             upon
             his
             head
             ,
             and
             Serapis
             is
             probably
             derived
             from
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sor
             ,
             which
             signifies
             a
             Bull
             ,
             and
             A●is
             .
             So
             that
             by
             this
             means
             the
             story
             of
             Ioseph
             is
             attested
             by
             the
             
               Aegyptians
               superstitions
            
             ,
             of
             which
             they
             can
             give
             no
             account
             so
             likely
             as
             this
             is
             .
          
           
             Many
             things
             concerning
             Moses
             are
             preserved
             in
             the
             story
             of
             Bacchus
             ,
             not
             that
             from
             thence
             we
             are
             to
             conclude
             that
             
             Moses
             was
             the
             Bacchus
             of
             the
             Greeks
             ,
             as
             Vossius
             thinks
             ,
             but
             they
             took
             several
             parts
             of
             the
             
               Eastern
               traditions
            
             concerning
             him
             ,
             which
             they
             might
             have
             from
             the
             Phaenicians
             who
             came
             with
             Cadmus
             into
             Greece
             ,
             while
             the
             memory
             of
             Moses
             was
             yet
             fresh
             among
             the
             Canaanites
             .
             In
             the
             story
             of
             Bacchus
             as
             Vossius
             observes
             ,
             it
             is
             expresly
             said
             that
             he
             was
             born
             in
             
             Aegypt
             ,
             and
             that
             soon
             after
             his
             birth
             he
             was
             put
             in
             an
             Ark
             ,
             and
             exposed
             to
             the
             river
             ,
             which
             tradition
             was
             preserved
             among
             the
             Brasiatae
             of
             Laconica
             :
             and
             Bacchus
             in
             Orpheus
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             by
             
               Plutarchde
               Iside
               &
               Osiride
               ,
               Palaestinus
               :
            
             and
             he
             is
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             agrees
             to
             Moses
             ,
             who
             besides
             his
             own
             Mother
             was
             adopted
             by
             
               Pharoahs
               daughter
               :
               Bacchus
            
             was
             likewise
             commended
             for
             his
             beauty
             as
             Moses
             was
             ,
             and
             was
             said
             to
             be
             educated
             in
             a
             mount
             of
             Arabia
             called
             Nysa
             ,
             which
             agrees
             with
             Moses
             his
             residence
             in
             Arabia
             fourty
             years
             ;
             so
             Plutarch
             mentions
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               banishments
               of
            
             Bacchus
             ,
             and
             Nonnus
             mentions
             Bacchus
             his
             flight
             into
             the
             
               red
               sea
            
             :
             who
             likewise
             mentions
             his
             battels
             in
             
             Arabia
             and
             with
             the
             neighbouring
             Princes
             there
             .
             Diodorus
             saith
             ,
             that
             Bacchus
             his
             army
             had
             not
             only
             men
             but
             women
             in
             it
             ;
             which
             is
             most
             true
             of
             the
             company
             which
             Moses
             led
             .
             
             Orpheus
             calls
             Bacchus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             attributes
             to
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whereby
             we
             understand
             Moses
             his
             being
             a
             Legislator
             ,
             and
             that
             he
             delivered
             the
             Law
             in
             
               two
               tables
               Moses
            
             his
             fetching
             water
             out
             of
             a
             rock
             with
             his
             rod
             ,
             is
             preserved
             
             in
             the
             Orgia
             of
             Bacchus
             ,
             in
             which
             Euripides
             relates
             that
             Agave
             and
             the
             rest
             of
             the
             Bacchae
             celebrating
             the
             Orgia
             ,
             one
             of
             them
             touched
             a
             rock
             and
             the
             water
             came
             out
             :
             and
             in
             the
             same
             
               Orgia
               Euripides
            
             reports
             ,
             how
             they
             were
             wont
             to
             crown
             their
             heads
             with
             Serpents
             ,
             probably
             in
             memory
             of
             the
             cure
             of
             the
             siery
             Scrpents
             in
             the
             wilderness
             .
             A
             dog
             is
             made
             the
             companion
             of
             Bacchus
             ,
             which
             is
             the
             signification
             of
             Caleb
             ,
             who
             so
             faithfully
             adhered
             to
             Moses
             .
             To
             these
             and
             some
             other
             circumstances
             insisted
             on
             by
             
               Vossius
               ,
               Bochartus
            
             
             adds
             two
             more
             very
             considerable
             ones
             ;
             which
             are
             ,
             that
             Nonnus
             reports
             of
             Bacchus
             that
             he
             touched
             the
             two
             
               rivers
               Orontes
            
             and
             Hydaspes
             with
             his
             thyrsus
             or
             rod
             ,
             and
             that
             the
             rivers
             dryed
             ,
             and
             he
             passed
             through
             them
             :
             and
             that
             his
             Ivy-staffe
             being
             thrown
             upon
             the
             
               ground
               crept
               up
            
             and
             down
             like
             a
             Serpent
             ,
             and
             that
             the
             Indians
             were
             in
             darkness
             while
             the
             Bacchae
             enjoyed
             light
             ;
             which
             circumstances
             considered
             will
             make
             every
             one
             that
             hath
             judgement
             say
             as
             Bochartus
             doth
             ;
             
               ex
               mirabili
               ill●
               concentu
               vel
               coecis
               apparebit
               priscos
               fabularum
               architectos
               e
               scriptoribus
               sacris
               multa
               ●sse
               mutuatos
               .
            
             From
             this
             wonderful
             agreement
             of
             
               Heathen
               Mythology
            
             with
             the
             Scriptures
             ,
             it
             cannot
             but
             appear
             that
             one
             is
             a
             corruption
             of
             the
             other
             .
             That
             the
             memory
             of
             I●shua
             and
             Sampson
             was
             preserved
             under
             
               Hercules
               Tyrius
            
             ,
             is
             made
             
             likewise
             very
             probable
             from
             several
             circumstances
             of
             the
             stories
             .
             Others
             have
             deduced
             the
             many
             rites
             of
             
               Heathen
               worship
            
             ,
             from
             those
             used
             in
             the
             Tabernacle
             among
             the
             Iews
             .
             Several
             others
             might
             be
             insisted
             on
             as
             the
             Parallel
             between
             Og
             and
             Typho
             ,
             and
             between
             the
             old
             Silenus
             and
             Balaam
             ,
             both
             noted
             for
             their
             skill
             in
             divination
             ,
             both
             taken
             by
             the
             water
             ,
             Num.
             22.
             5.
             both
             noted
             for
             riding
             on
             an
             ass
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             Lucian
             of
             the
             old
             Silenus
             ;
             and
             that
             
             which
             makes
             it
             yet
             more
             probable
             ,
             is
             that
             of
             Pausanias
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             some
             learned
             men
             have
             been
             much
             puzled
             to
             find
             out
             the
             truth
             of
             ;
             and
             this
             conjecture
             which
             I
             here
             propound
             ,
             may
             pass
             at
             least
             for
             a
             probable
             account
             of
             it
             ;
             but
             I
             shall
             no
             longer
             insist
             on
             these
             things
             ,
             having
             I
             suppose
             ,
             done
             what
             is
             sufficient
             to
             our
             purpose
             ,
             which
             is
             to
             make
             it
             appear
             what
             footsteps
             there
             are
             of
             the
             truth
             of
             Scripture-history
             amidst
             all
             the
             corruptions
             of
             
               Heathen
               Mythology
            
             ,
          
        
         
           
           
             CHAP.
             VI.
             Of
             the
             Excellency
             of
             the
             Scriptures
             .
          
           
             
               Concerning
               matters
               of
               pure
               divine
               revelation
               in
               Scripture
               :
               the
               terms
               of
               Salvation
               only
               contained
               therein
               .
               The
               ground
               of
               the
               disesteem
               of
               the
               Scriptures
               is
               tacite
               unbelief
               .
               The
               Excellency
               of
               the
               Scriptures
               manifested
               as
               to
               the
               matters
               which
               God
               hath
               revealed
               therein
               .
               The
               excellency
               of
               the
               discoveryes
               of
               Gods
               nature
               which
               are
               in
               Scripture
               .
               Of
               the
               goodness
               and
               love
               of
               God
               in
               Christ.
               The
               suitableness
               of
               those
               discoveries
               of
               God
               to
               our
               natural
               notions
               of
               a
               Deity
               .
               The
               necessity
               of
               Gods
               making
               known
               himself
               to
               us
               in
               order
               to
               the
               regulating
               our
               conceptions
               of
               him
               .
               The
               Scriptures
               give
               the
               fullest
               account
               of
               the
               state
               of
               mens
               souls
               ,
               and
               the
               corruptions
               which
               are
               in
               them
               .
               The
               only
               way
               of
               pleasing
               God
               discovered
               in
               Scriptures
               .
               The
               Scriptures
               contain
               matters
               of
               greatest
               mysteriousness
               ,
               and
               mest
               universal
               satisfaction
               to
               mens
               minds
               .
               The
               excellency
               of
               the
               manner
               wherein
               things
               are
               revealed
               in
               Scriptures
               ,
               in
               regard
               of
               clearness
               ,
               authority
               ,
               purity
               ,
               uniformity
               ,
               and
               perswasiveness
               .
               The
               excellency
               of
               the
               Scriptures
               as
               a
               rule
               of
               life
               .
               The
               nature
               of
               the
               duties
               of
               Religion
               and
               the
               reasonableness
               of
               them
               .
               The
               greatness
               of
               the
               encouragements
               to
               Religion
               contained
               in
               the
               Scriptures
               The
               great
               excellency
               of
               the
               Scriptures
               ,
               as
               containing
               in
               them
               the
               Cove●ant
               of
               Grace
               in
               order
               to
               mans
               Salvation
               .
            
          
           
             HAving
             thus
             largely
             proved
             the
             Truth
             of
             all
             those
             passages
             of
             
               sacred
               Scripture
            
             which
             concern
             the
             history
             
             of
             the
             first
             ages
             of
             the
             world
             ,
             by
             all
             those
             arguments
             which
             a
             subject
             of
             that
             nature
             is
             capable
             of
             ,
             the
             only
             thing
             le●t
             in
             order
             to
             our
             full
             proving
             the
             Divinity
             of
             the
             Scriptures
             ,
             is
             ,
             the
             consideration
             of
             ●hose
             matters
             contained
             in
             it
             ,
             which
             are
             in
             an
             espec●al
             ma●ne●
             said
             to
             be
             of
             
               Divine
               Revelation
            
             .
             For
             those
             historical
             p●ssages
             ,
             though
             we
             believe
             them
             as
             contained
             in
             the
             Scripture
             ,
             to
             have
             been
             
               Divinely
               inspired
            
             as
             well
             as
             others
             ;
             yet
             they
             are
             such
             things
             as
             supposing
             no
             
               Divine
               Revelati●n
            
             ,
             might
             have
             been
             known
             sufficiently
             to
             the
             world
             ,
             
             had
             not
             men
             b●en
             wanting
             to
             themselves
             as
             to
             the
             care
             and
             means
             of
             preserving
             them
             ;
             but
             those
             matters
             which
             I
             now
             come
             to
             discourse
             of
             ,
             are
             of
             a
             more
             sublime
             and
             transcendent
             nature
             ,
             such
             as
             it
             had
             been
             imp●ssible
             for
             the
             minds
             of
             men
             to
             reach
             ,
             had
             they
             not
             been
             immediately
             discovered
             by
             God
             himself
             .
             And
             those
             are
             the
             terms
             and
             conditions
             on
             which
             the
             soul
             of
             man
             may
             upon
             good
             grounds
             expect
             an
             
               eternal
               happiness
            
             ,
             which
             we
             assert
             the
             book
             of
             Scriptures
             to
             be
             the
             only
             authentick
             and
             
               infallible
               records
            
             of
             .
             Men
             might
             by
             the
             improvements
             of
             reason
             and
             the
             sagacity
             of
             their
             minds
             discover
             much
             ,
             not
             only
             of
             the
             
               lapsed
               condition
            
             of
             their
             souls
             ,
             and
             the
             necessity
             of
             a
             purgation
             of
             them
             in
             order
             to
             their
             felicity
             ,
             but
             might
             in
             the
             general
             know
             what
             things
             are
             pleasing
             and
             acceptable
             to
             the
             
               Divine
               nature
            
             ,
             from
             those
             differences
             of
             good
             and
             evil
             which
             are
             unalterably
             fixed
             in
             the
             things
             themselves
             ;
             but
             which
             way
             to
             obtain
             any
             certainty
             of
             the
             remission
             of
             sins
             ,
             to
             recover
             the
             Grace
             and
             Favour
             of
             God
             ,
             to
             enjoy
             perfect
             tranquillity
             and
             peace
             of
             conscience
             ,
             to
             be
             able
             to
             please
             God
             in
             things
             agreeable
             to
             his
             will
             ,
             and
             by
             these
             to
             be
             assured
             of
             
               eternal
               bliss
            
             ,
             had
             been
             impossible
             for
             men
             to
             have
             ever
             found
             ,
             had
             not
             God
             himself
             been
             graciously
             pleased
             to
             reveal
             them
             to
             us
             .
             Men
             might
             still
             have
             bewildred
             themselvs
             in
             following
             the
             
               ignes
               fatui
            
             of
             their
             own
             imaginations
             ,
             and
             hunting
             up
             and
             down
             the
             world
             for
             a
             path
             which
             leads
             to
             heaven
             ,
             but
             could
             have
             found
             none
             ,
             unless
             God
             himself
             taking
             pitty
             of
             the
             wandrings
             of
             men
             had
             been
             pleased
             to
             hang
             out
             a
             light
             from
             heaven
             to
             direct
             them
             in
             their
             way
             thither
             ,
             and
             by
             this
             Pharos
             of
             
               Divine
               Revelation
            
             to
             direct
             them
             so
             to
             stear
             their
             course
             ,
             as
             to
             escape
             splitting
             themselves
             on
             the
             rocks
             of
             open
             impieties
             ,
             or
             being
             swallowed
             up
             in
             the
             quicksands
             of
             terrene
             delights
             .
             Neither
             doth
             he
             shew
             them
             only
             what
             sh●lves
             and
             rocks
             they
             must
             escape
             ,
             but
             what
             particular
             course
             they
             must
             ste●re
             ,
             what
             star
             they
             must
             have
             in
             their
             eye
             ,
             what
             compass
             they
             must
             observe
             ,
             what
             winds
             and
             gales
             they
             must
             expect
             and
             pray
             for
             ,
             if
             they
             would
             at
             last
             arrive
             at
             
               eternal
               bliss
               .
               Eternal
               bliss
            
             !
             What
             more
             could
             a
             God
             of
             infinite
             goodness
             promise
             ,
             or
             the
             soul
             of
             man
             ever
             wish
             ●or
             ?
             A
             Reward
             to
             such
             who
             are
             so
             ●ar
             from
             deserving
             ,
             that
             they
             are
             still
             
               prov●king
               ;
               Glory
            
             
             to
             such
             who
             are
             more
             apt
             to
             be
             ashamed
             of
             their
             duties
             ,
             then
             of
             their
             offences
             ;
             but
             that
             it
             should
             not
             only
             be
             a
             
               glorious
               reward
            
             ,
             but
             eternal
             too
             ,
             is
             that
             which
             though
             it
             infinitely
             transcend
             the
             deserts
             of
             the
             receivers
             ,
             yet
             it
             highly
             discovers
             the
             
               infinite
               goodness
            
             of
             the
             Giver
             .
             But
             when
             we
             not
             only
             know
             that
             there
             is
             so
             rich
             a
             mine
             of
             inestimable
             treasures
             ,
             but
             if
             the
             owner
             of
             it
             undertakes
             to
             shew
             us
             the
             way
             to
             it
             ,
             and
             gives
             us
             certain
             and
             infallible
             directions
             how
             to
             come
             to
             the
             full
             p●ssession
             of
             it
             ,
             how
             much
             are
             we
             in
             love
             with
             misery
             ,
             and
             do
             we
             court
             our
             own
             ruine
             ,
             if
             we
             neglect
             to
             hearken
             to
             his
             directions
             ,
             and
             observe
             his
             commands
             !
          
           
             This
             is
             that
             we
             are
             now
             undertaking
             to
             make
             good
             concerning
             
             the
             Scriptures
             ,
             that
             these
             alone
             contain
             those
             
               sacred
               discoveries
            
             by
             which
             the
             souls
             of
             men
             may
             come
             at
             last
             to
             enjoy
             a
             compleat
             and
             
               eternal
               happiness
            
             .
             One
             would
             think
             there
             could
             be
             nothing
             more
             needless
             in
             the
             world
             then
             to
             bid
             men
             regard
             their
             own
             welfare
             ,
             and
             to
             seek
             to
             be
             happy
             ;
             yet
             whoever
             casts
             his
             eye
             into
             the
             world
             ,
             will
             find
             no
             counsel
             so
             little
             hearkned
             to
             as
             this
             ,
             nor
             any
             thing
             which
             is
             more
             generally
             looked
             on
             as
             a
             matter
             trivial
             and
             impertinent
             .
             Which
             cannot
             arise
             but
             from
             one
             of
             these
             two
             grounds
             ,
             that
             either
             they
             think
             it
             no
             great
             wisdom
             to
             let
             go
             their
             present
             hold
             as
             to
             the
             
               good
               things
            
             of
             this
             world
             ,
             for
             that
             which
             they
             secretly
             question
             whe●her
             they
             shall
             ever
             live
             to
             see
             or
             no
             ;
             or
             else
             that
             their
             minds
             are
             in
             suspense
             ,
             whether
             they
             be
             not
             sent
             on
             a
             
               Guiana
               voyage
            
             to
             heaven
             ,
             wh●ther
             the
             certainty
             of
             it
             be
             yet
             fully
             discovered
             ,
             or
             the
             instructions
             which
             are
             given
             be
             such
             as
             may
             infallibly
             conduct
             them
             th●her
             .
             The
             first
             ,
             though
             it
             hath
             the
             advantage
             of
             
               sense
               ,
               fruition
               ,
               delight
            
             ,
             and
             further
             expectation
             ;
             yet
             to
             a
             rational
             person
             who
             seriously
             reflects
             on
             himself
             ,
             and
             sums
             up
             what
             (
             after
             all
             his
             troubles
             and
             disquietments
             in
             the
             procuring
             ,
             his
             cares
             in
             keeping
             ,
             his
             disappointments
             in
             his
             expectations
             ,
             his
             fears
             of
             losing
             what
             he
             doth
             enjoy
             ,
             and
             that
             vexation
             of
             spirit
             which
             attends
             all
             these
             )
             he
             hath
             gained
             of
             true
             contentment
             to
             his
             mind
             ,
             can
             never
             certainly
             beleive
             that
             ever
             these
             things
             were
             intended
             for
             his
             happiness
             .
             For
             is
             it
             possible
             that
             the
             soul
             of
             man
             should
             ever
             enjoy
             its
             full
             and
             compleat
             happiness
             in
             this
             world
             ,
             when
             nothing
             is
             ●ble
             to
             make
             it
             happy
             ,
             but
             what
             is
             
             most
             suitable
             to
             its
             nature
             ,
             able
             to
             fill
             up
             its
             large
             capacity
             ,
             and
             commensurate
             with
             its
             duration
             :
             but
             in
             this
             life
             the
             matter
             of
             mens
             greatest
             delights
             is
             strangely
             unsuitable
             to
             the
             nature
             of
             our
             
               rational
               beings
            
             ;
             the
             measure
             of
             them
             too
             short
             for
             our
             vast
             desires
             to
             stretch
             themselves
             upon
             ;
             the
             proportion
             too
             scant
             and
             narrow
             to
             run
             parallel
             with
             immortality
             .
             It
             must
             be
             then
             only
             a
             
               Supreme
               ,
               Insinite
            
             ,
             and
             
               Eternal
               Being
            
             ,
             which
             by
             the
             free
             communications
             of
             his
             bounty
             and
             goodness
             can
             fix
             and
             satiate
             the
             souls
             desires
             ,
             and
             by
             the
             constant
             flowings
             forth
             of
             his
             uninterrupted
             streams
             of
             favour
             will
             alwayes
             keep
             up
             desire
             ,
             and
             yet
             alwayes
             satisfie
             it
             .
             One
             whose
             goodness
             can
             only
             be
             felt
             by
             some
             tansient
             touches
             here
             ,
             whose
             love
             can
             be
             seen
             but
             as
             through
             a
             lattice
             ,
             whose
             constant
             presence
             may
             be
             rather
             wished
             for
             then
             enjoyed
             ,
             who
             hath
             reserved
             the
             full
             sight
             and
             fruition
             of
             himself
             to
             that
             future
             state
             when
             all
             these
             dark
             vails
             shall
             be
             done
             away
             ,
             and
             the
             soul
             shall
             be
             continually
             sunning
             her self
             under
             immediate
             beams
             of
             light
             and
             love
             .
             But
             how
             or
             in
             what
             way
             the
             soul
             of
             man
             in
             this
             degenerate
             condition
             should
             come
             to
             be
             partaker
             of
             so
             great
             a
             happiness
             ,
             by
             the
             enjoyment
             of
             that
             God
             our
             natures
             are
             now
             at
             such
             a
             distance
             from
             ,
             is
             the
             greatest
             and
             most
             important
             enquiry
             of
             humane
             nature
             ;
             and
             we
             continually
             see
             how
             successless
             and
             unsatisfactory
             the
             endeavours
             of
             those
             have
             been
             to
             themselves
             at
             last
             ,
             who
             have
             sought
             for
             this
             happiness
             in
             a
             way
             of
             their
             own
             finding
             out
             ;
             The
             large
             volume
             of
             the
             Creation
             ,
             wherein
             God
             hath
             described
             so
             much
             of
             his
             wisdom
             and
             power
             ,
             is
             yet
             too
             dark
             and
             obscure
             ,
             too
             short
             and
             imperfect
             to
             set
             forth
             to
             us
             the
             way
             which
             leads
             to
             eternal
             happinesse
             .
             Unlesse
             then
             the
             same
             God
             who
             made
             mens
             souls
             at
             first
             ,
             do
             shew
             them
             the
             way
             for
             their
             recovery
             ;
             as
             they
             are
             in
             a
             degenerate
             ,
             so
             they
             will
             be
             in
             a
             desperate
             condition
             ;
             but
             the
             same
             bounty
             and
             goodness
             of
             God
             ,
             which
             did
             at
             first
             display
             its
             self
             in
             giving
             being
             to
             mens
             souls
             ,
             hath
             in
             a
             higher
             manner
             enlarged
             the
             discovery
             of
             its
             self
             ,
             by
             making
             known
             the
             way
             whereby
             we
             may
             be
             taken
             into
             his
             Grace
             and
             Favour
             again
             .
          
           
           
             Which
             it
             now
             concerns
             us
             particularly
             to
             discover
             ,
             thereby
             
             to
             make
             it
             appear
             that
             this
             way
             is
             of
             that
             peculiar
             excellency
             ,
             that
             we
             may
             have
             from
             thence
             the
             greatest
             evidence
             ,
             it
             could
             come
             from
             no
             other
             Author
             but
             God
             himself
             ,
             and
             doth
             tend
             to
             no
             other
             end
             but
             our
             eternal
             happiness
             .
             Now
             that
             incomparable
             excellency
             which
             is
             in
             the
             
               sacred
               Scriptures
            
             ,
             will
             fully
             appear
             ,
             if
             we
             consider
             the
             matters
             contained
             in
             them
             under
             this
             threefold
             capacity
             .
             1.
             
             As
             
               matters
               of
               Divine
               Revelation
            
             .
             2.
             
             As
             
               a
               rule
               of
               life
            
             .
             3.
             
             As
             containing
             
               that
               Covenant
               of
               grace
            
             which
             relates
             to
             mans
             
               eternal
               happiness
            
             .
          
           
             1.
             
             Consider
             the
             Scripture
             generally
             ,
             as
             containing
             in
             it
             matters
             of
             
               divine
               revelation
            
             ,
             and
             therein
             the
             excellency
             of
             the
             Scriptures
             appeares
             in
             two
             things
             .
             1.
             
             
               The
               matters
               which
               are
               revealed
            
             .
             2.
             
             
               The
               manner
               wherein
               they
               are
               revealed
               .
            
          
           
             1.
             
             
               The
               matters
               which
               are
               revealed
            
             in
             Scripture
             ,
             may
             be
             considered
             these
             three
             wayes
             .
             1.
             
             
               As
               they
               are
               matters
               of
               the
               greatest
               weight
               and
               moment
               .
            
             2.
             
             
               As
               m●tters
               of
               the
               greatest
               depth
               and
               mysteriousness
               .
            
             3.
             
             
               As
               matters
               of
               the
               most
               universal
               satisfaction
               to
               the
               minds
               of
               men
               .
            
          
           
             1.
             
             
               They
               are
               matters
               of
               the
               greatest
               moment
               and
               importance
            
             for
             men
             to
             know
             ▪
             The
             wisdom
             of
             men
             is
             most
             known
             by
             the
             weight
             of
             the
             things
             they
             speak
             ;
             and
             therefore
             that
             wherein
             the
             wisdom
             of
             God
             is
             discovered
             ,
             cannot
             contain
             any
             thing
             that
             is
             mean
             and
             trivial
             ;
             they
             must
             be
             matters
             of
             the
             highest
             importance
             ,
             which
             the
             Supreme
             Ruler
             of
             the
             world
             vouchsafes
             to
             speak
             to
             men
             concerning
             :
             And
             such
             we
             shall
             find
             the
             matters
             which
             God
             hath
             revealed
             in
             his
             word
             to
             be
             ,
             which
             either
             concern
             the
             rectifying
             our
             apprehensions
             of
             his
             nature
             ,
             or
             making
             known
             to
             men
             their
             state
             and
             condition
             ,
             or
             discovering
             the
             way
             whereby
             to
             avoid
             eternal
             misery
             .
             Now
             which
             is
             there
             of
             these
             three
             ,
             which
             supposing
             God
             to
             discover
             his
             mind
             to
             the
             world
             ,
             it
             doth
             not
             highly
             become
             him
             to
             speak
             to
             men
             of
             ?
          
           
             1.
             
             What
             is
             there
             which
             it
             doth
             more
             highly
             concern
             men
             to
             know
             then
             God
             himself
             ?
             or
             what
             more
             glorious
             and
             excellent
             
             object
             could
             he
             discover
             then
             himself
             to
             the
             world
             ?
             There
             is
             nothing
             certainly
             which
             should
             more
             commend
             the
             
             Scriptures
             to
             us
             ,
             then
             that
             thereby
             we
             may
             grow
             more
             acquainted
             with
             God
             ;
             that
             we
             may
             know
             more
             of
             his
             nature
             ,
             and
             all
             his
             perfections
             ,
             and
             many
             of
             the
             great
             reasons
             of
             his
             actings
             in
             the
             world
             .
             We
             may
             by
             them
             understand
             with
             safety
             what
             the
             
               eternal
               purposes
            
             of
             God
             were
             as
             to
             the
             w●y
             of
             mans
             recovery
             by
             the
             death
             of
             his
             Son
             ;
             we
             may
             there
             see
             and
             understand
             the
             great
             wisdom
             of
             God
             ;
             not
             only
             in
             the
             contrivance
             of
             the
             world
             ,
             and
             ordering
             of
             it
             ,
             but
             in
             the
             gradual
             revelations
             of
             himself
             to
             his
             people
             ,
             by
             what
             steps
             he
             trained
             up
             his
             Church
             till
             the
             
               fulness
               of
               time
               was
               come
            
             ;
             what
             his
             aim
             was
             in
             laying
             such
             a
             load
             of
             Ceremonies
             on
             his
             people
             of
             the
             Iews
             ;
             by
             what
             steps
             &
             degrces
             he
             made
             way
             for
             the
             full
             revelation
             of
             his
             Will
             to
             the
             World
             by
             speaking
             in
             these
             
               last
               dayes
            
             by
             his
             Son
             ,
             after
             he
             had
             spoke
             
               at
               sundry
               times
               and
               divers
               manners
               by
               the
               Prophets
               ,
            
             &c.
             
               unto
               the
               Fathers
            
             .
             In
             the
             Scriptures
             we
             read
             the
             most
             rich
             and
             admirable
             discoveries
             of
             
               Divine
               goodness
            
             ,
             and
             all
             the
             wayes
             and
             methods
             he
             useth
             in
             alluring
             sinners
             to
             himself
             ,
             with
             what
             Majesty
             he
             commands
             ,
             with
             what
             condiscension
             he
             intreats
             ,
             with
             what
             importunity
             he
             wooes
             mens
             souls
             to
             be
             reconciled
             to
             him
             ,
             with
             what
             favour
             he
             embraceth
             ,
             with
             what
             tenderness
             he
             chastiseth
             ,
             with
             what
             bowels
             he
             pitieth
             those
             who
             have
             chosen
             him
             to
             be
             their
             God!
             With
             what
             power
             he
             supporteth
             ,
             with
             what
             wisdom
             he
             direct●th
             ,
             with
             what
             cordials
             he
             refesheth
             the
             souls
             of
             such
             who
             are
             dejected
             vnder
             the
             sense
             of
             his
             displeasure
             ,
             and
             yet
             their
             love
             is
             sincere
             towards
             him
             !
             With
             what
             profound
             humility
             ,
             what
             holy
             boldness
             ,
             what
             becoming
             distance
             ,
             and
             yet
             what
             
               restless
               importunity
            
             do
             we
             therein
             finde
             the
             souls
             of
             Gods
             people
             addressing
             themselves
             to
             him
             in
             prayer
             !
             With
             what
             cheerfulness
             do
             they
             serve
             him
             ,
             with
             what
             confidence
             do
             they
             trust
             him
             ,
             with
             what
             resolution
             do
             they
             adhere
             to
             him
             in
             all
             streights
             and
             difficulties
             ,
             with
             what
             patience
             do
             they
             submit
             to
             his
             Will
             in
             their
             greatest
             extremities
             !
             How
             fearful
             are
             they
             of
             sinning
             against
             God
             ,
             how
             careful
             to
             please
             him
             ,
             how
             regardless
             of
             suffering
             ,
             when
             they
             must
             choose
             either
             that
             or
             sinning
             ,
             how
             little
             apprehensive
             of
             mens
             displeasure
             ,
             while
             they
             enjoy
             the
             favour
             of
             God.
             Now
             all
             these
             things
             which
             are
             so
             fully
             and
             pathetically
             expressed
             in
             Scripture
             ,
             do
             abundantly
             set
             forth
             to
             us
             
             the
             exuberancy
             and
             Pleonasm
             of
             
               Gods
               grace
            
             and
             goodness
             towards
             his
             people
             ,
             which
             makes
             them
             delight
             so
             much
             in
             him
             ,
             and
             be
             so
             sensible
             of
             his
             displeasure
             .
             But
             above
             all
             other
             discoveries
             of
             
               Gods
               goodness
            
             ,
             his
             sending
             his
             Son
             into
             the
             world
             to
             die
             for
             sinners
             ,
             is
             that
             which
             the
             Scripture
             sets
             forth
             with
             the
             greatest
             Life
             and
             Eloquence
             .
             By
             Eloquence
             ,
             I
             mean
             not
             an
             artificial
             composure
             of
             words
             ,
             but
             the
             
               gravity
               ,
               weight
            
             ,
             and
             perswasiveness
             of
             the
             matter
             contained
             in
             them
             .
             And
             what
             can
             tend
             more
             to
             melt
             our
             
               frozen
               hearts
            
             into
             a
             current
             of
             thankful
             obedience
             to
             God
             ,
             then
             the
             vigorous
             reflection
             of
             the
             beams
             of
             
               Gods
               love
            
             through
             
               Iesus
               Christ
            
             upon
             us
             !
             Was
             there
             ever
             so
             great
             an
             expression
             of
             Love
             heard
             of
             !
             nay
             ,
             was
             it
             possible
             to
             be
             imagined
             ,
             that
             that
             God
             who
             perfectly
             hates
             sin
             ,
             should
             himself
             offer
             the
             pardon
             of
             it
             ,
             and
             send
             his
             Son
             into
             the
             world
             to
             secure
             it
             to
             the
             sinner
             ,
             who
             doth
             so
             heartily
             repent
             of
             his
             sins
             ,
             as
             to
             deny
             himself
             ,
             and
             take
             up
             his
             cross
             and
             
               follow
               Christ
            
             !
             Well
             might
             the
             Apostle
             say
             ,
             
               This
               is
               a
               faithful
               saying
               ,
               and
               worthy
               of
               all
               acceptation
               ,
            
             
             
               that
               Iesus
               Christ
               came
               into
               the
               world
               to
               save
               sinners
               .
            
             How
             dry
             and
             sapless
             are
             all
             the
             voluminous
             discourses
             of
             Philosophers
             ,
             compared
             with
             this
             Sentence
             !
             How
             je●une
             and
             unsatisfactory
             are
             all
             the
             discoveries
             they
             had
             of
             God
             and
             his
             goodness
             ,
             in
             comparison
             of
             what
             we
             have
             by
             the
             Gospel
             of
             Christ
             !
             Well
             might
             Paul
             then
             say
             ,
             
               That
               he
               determin'd
               to
               know
               nothing
               but
               Christ
               and
               him
               crucified
               .
               Christ
               crucified
            
             is
             the
             
             Library
             which
             
               triumphant
               souls
            
             will
             be
             studying
             in
             to
             all
             Eternity
             .
             This
             is
             the
             only
             Library
             which
             is
             the
             true
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             which
             cures
             the
             soul
             of
             all
             its
             maladies
             and
             distempers
             ;
             other
             knowledge
             makes
             mens
             minds
             giddy
             and
             flatulent
             ;
             this
             settles
             and
             composes
             them
             ;
             other
             knowledge
             is
             apt
             to
             swell
             men
             into
             high
             conceits
             and
             opinions
             of
             themselves
             ;
             this
             brings
             them
             to
             the
             truest
             view
             of
             themselves
             ,
             and
             thereby
             to
             humility
             and
             sobriety
             :
             Other
             knowledge
             leaves
             mens
             hearts
             as
             it
             found
             them
             ;
             this
             alters
             them
             and
             makes
             them
             better
             ,
             so
             transcendent
             an
             excellency
             is
             there
             in
             the
             knowledge
             of
             
               Christ
               crucified
            
             above
             the
             sublimest
             speculations
             in
             the
             world
             .
          
           
             And
             is
             not
             this
             an
             inestimable
             benefit
             we
             enjoy
             by
             the
             
             Scripture
             ,
             that
             therein
             we
             can
             read
             and
             converse
             with
             all
             
             these
             expressions
             of
             
               Gods
               love
            
             and
             goodness
             ,
             and
             that
             in
             his
             own
             language
             ?
             Shall
             we
             admire
             and
             praise
             what
             we
             meet
             with
             in
             
               Heathen
               Philosophers
            
             ,
             which
             is
             generous
             and
             handsome
             ;
             and
             shall
             we
             not
             adore
             the
             infinite
             fulness
             of
             the
             Scriptures
             ,
             which
             run
             over
             with
             continued
             expressions
             of
             that
             and
             a
             higher
             nature
             ?
             What
             folly
             is
             it
             to
             magnifie
             those
             
               lean
               kine
            
             ,
             the
             notions
             of
             Philosophers
             ,
             and
             to
             contemn
             the
             fat
             ,
             the
             plenty
             and
             fulness
             of
             the
             Scriptures
             ?
             If
             there
             be
             not
             far
             more
             valuable
             and
             
               excellent
               discoveries
            
             of
             the
             
               Divine
               Nature
            
             and
             Perfections
             ;
             if
             there
             be
             not
             far
             more
             excellent
             directions
             and
             rules
             of
             practice
             in
             the
             
               sacred
               Scriptures
            
             ,
             then
             in
             the
             sublimest
             of
             all
             the
             Philosophers
             ,
             then
             let
             us
             leave
             our
             
               full
               ears
            
             ,
             and
             feed
             upon
             the
             thin
             .
             But
             certainly
             no
             sober
             &
             
               rational
               s●irit
            
             that
             puts
             any
             value
             upon
             the
             knowledge
             of
             God
             ,
             but
             on
             the
             same
             account
             that
             he
             doth
             prize
             the
             discourses
             of
             any
             Philosophers
             concerning
             God
             ,
             he
             cannot
             but
             set
             a
             value
             of
             a
             far
             higher
             on
             the
             word
             of
             God.
             And
             as
             the
             goodness
             of
             God
             is
             thus
             discovered
             in
             Scripture
             ,
             so
             is
             his
             Iustice
             and
             Holin●ss
             ;
             we
             have
             therein
             recorded
             the
             most
             remarkable
             judgements
             of
             God
             upon
             contumacious
             sinners
             ,
             the
             severest
             denunciations
             of
             a
             judgement
             to
             come
             against
             all
             that
             live
             in
             sin
             ,
             the
             exactest
             precepts
             of
             holiness
             in
             the
             world
             ;
             and
             what
             can
             be
             desired
             more
             to
             discover
             the
             Holiness
             of
             God
             ,
             then
             we
             finde
             in
             Scripture
             concerning
             him
             ?
             If
             therefore
             acquaintance
             with
             the
             
               nature
               ,
               perfections
               ,
               designs
            
             of
             so
             excellent
             a
             Being
             as
             God
             is
             ,
             be
             a
             thing
             desirable
             to
             humane
             nature
             ,
             we
             have
             the
             greatest
             cause
             to
             admire
             the
             excellency
             ,
             and
             adore
             the
             fulness
             of
             the
             Scriptures
             which
             give
             us
             so
             large
             ,
             rational
             ,
             and
             compleat
             account
             of
             the
             Being
             and
             Attributes
             of
             God.
             And
             which
             tends
             yet
             more
             to
             commend
             the
             Scriptures
             to
             us
             ,
             those
             things
             which
             the
             Scripture
             doth
             most
             fully
             discover
             concerning
             God
             ,
             do
             not
             at
             all
             contradict
             those
             prime
             &
             
               common
               notions
            
             which
             are
             in
             our
             natures
             concerning
             him
             ,
             but
             do
             exceedingly
             advance
             and
             improve
             them
             ,
             and
             tend
             the
             most
             to
             regulate
             our
             conceptions
             and
             apprehensions
             of
             God
             ,
             that
             we
             may
             not
             miscarry
             therein
             ,
             as
             otherwise
             men
             are
             apt
             to
             do
             .
             For
             it
             being
             natural
             to
             men
             so
             far
             to
             love
             themselves
             ,
             as
             to
             set
             the
             greatest
             value
             upon
             those
             excellencies
             which
             they
             think
             themselves
             most
             masters
             o●
             ;
             
             thence
             men
             came
             to
             be
             exceedingly
             mistaken
             in
             their
             apprehensions
             of
             a
             Deity
             ,
             some
             attributing
             one
             thing
             as
             a
             perfection
             ,
             another
             a
             different
             thing
             ,
             according
             to
             their
             humours
             and
             inclinations
             .
             Thus
             imperious
             self-willed
             men
             are
             apt
             to
             cry
             up
             Gods
             absolute
             power
             and
             dominion
             as
             his
             greatest
             perfection
             ;
             easie
             and
             soft-spirited
             men
             his
             patience
             and
             goodness
             ;
             severe
             and
             rigid
             men
             his
             justice
             and
             severity
             ;
             every
             one
             according
             to
             his
             humour
             and
             temper
             ,
             making
             his
             God
             of
             his
             own
             complexion
             ;
             and
             not
             only
             so
             ,
             but
             in
             things
             remote
             enough
             from
             being
             perfections
             at
             all
             ;
             yet
             because
             they
             are
             such
             things
             as
             they
             prize
             and
             value
             ,
             they
             suppose
             of
             necessity
             they
             must
             be
             in
             God
             ,
             as
             is
             evident
             in
             the
             Eicureans
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             which
             they
             excluded
             providence
             ,
             as
             hath
             been
             already
             observed
             .
             And
             withal
             considering
             how
             very
             difficult
             it
             is
             for
             one
             who
             really
             believes
             that
             God
             is
             of
             a
             
               pure
               ,
               just
            
             ,
             and
             
               holy
               nature
            
             ,
             and
             that
             he
             hath
             grievously
             offended
             him
             by
             his
             sins
             ,
             to
             believe
             that
             this
             God
             will
             pardon
             him
             upon
             true
             repentance
             .
             It
             is
             thence
             necessary
             that
             God
             should
             make
             known
             himself
             to
             the
             world
             ,
             to
             prevent
             our
             misconceptions
             of
             his
             nature
             ,
             and
             to
             assure
             a
             suspicious
             ,
             because
             
               guilty
               creature
            
             ,
             how
             ready
             he
             is
             to
             pardon
             
               iniquity
               ,
               transgession
            
             ,
             and
             sin
             ,
             to
             such
             as
             unfeignedly
             repent
             of
             their
             follies
             ,
             and
             return
             unto
             himself
             .
             Though
             the
             light
             of
             nature
             may
             dictate
             much
             to
             us
             of
             the
             benignity
             and
             goodness
             of
             the
             
               Divine
               Nature
            
             ,
             yet
             it
             is
             hard
             to
             conceive
             that
             that
             should
             discover
             further
             then
             
               Gods
               general
               goodness
            
             to
             such
             as
             please
             him
             ;
             but
             no
             foundation
             can
             be
             gatherd
             thence
             of
             his
             readiness
             to
             pardon
             offenders
             ,
             which
             being
             an
             act
             of
             grace
             ,
             must
             alone
             be
             discoverd
             by
             his
             Will.
             I
             cannot
             think
             the
             
               Sun
               ,
               Moon
            
             ,
             and
             Stars
             are
             such
             
               itinerant
               Preachers
            
             ,
             as
             to
             unfold
             unto
             us
             the
             whole
             Counsel
             and
             Will
             of
             God
             in
             reference
             to
             mans
             acceptance
             with
             God
             upon
             repentance
             .
             It
             is
             not
             every
             Star
             in
             the
             Firmament
             can
             do
             that
             which
             the
             Star
             once
             did
             to
             the
             
               wise
               men
            
             ,
             lead
             them
             unto
             Christ.
             The
             Sun
             in
             the
             Heavens
             is
             no
             Parhelius
             to
             the
             
               Son
               of
               righteousness
            
             .
             The
             best
             Astronomer
             will
             never
             finde
             the
             
               day-star
               from
               on
               high
            
             in
             the
             rest
             of
             his
             number
             .
             What
             St.
             Austin
             said
             o●
             
               Tullies
               works
            
             ,
             is
             true
             of
             the
             whole
             Volume
             of
             the
             Creation
             ,
             There
             are
             
               admirable
               things
            
             to
             be
             found
             in
             them
             ;
             but
             the
             name
             of
             Christ
             is
             not
             legible
             there
             .
             The
             work
             of
             Redemption
             is
             not
             
             engraven
             on
             the
             works
             of
             providence
             ;
             if
             it
             had
             ,
             a
             particular
             divine
             revelation
             had
             been
             unnecessary
             ,
             and
             the
             Apostles
             were
             sent
             on
             a
             needless
             errand
             ,
             which
             the
             world
             had
             understood
             without
             their
             
               Preaching
               ,
               viz
               ,
               That
               God
               was
               in
               Christ
               reconciling
               the
               world
               unto
               himself
               ,
               not
               imputing
               to
               men
               their
               trespasses
               ,
               and
               hath
               committed
               to
               them
               the
               Ministry
               of
               Reconciliation
               .
            
             
             How
             was
             the
             word
             of
             reconciliation
             committed
             to
             them
             ,
             if
             it
             were
             common
             to
             them
             with
             the
             whole
             frame
             of
             the
             world
             ?
             and
             the
             
               Apostles
               Quaere
            
             elsewhere
             might
             have
             been
             easily
             answered
             ,
             
               How
               can
               men
               hear
               without
               a
               Preacher
               ?
            
             For
             then
             they
             might
             have
             known
             the
             way
             of
             salvation
             ,
             without
             
             any
             special
             messengers
             sent
             to
             deliver
             it
             to
             them
             .
             I
             grant
             that
             
               Gods
               long
               suffering
            
             and
             patience
             is
             intended
             to
             
               lead
               men
               to
               repentance
            
             ,
             and
             that
             some
             general
             collections
             might
             be
             made
             from
             providence
             of
             the
             placability
             of
             
               Gods
               nature
            
             ,
             and
             that
             
               God
               never
               left
               himself
               without
               a
               witness
               of
               his
               goodness
            
             in
             the
             world
             ,
             being
             
               king
               to
               the
               unthankful
               ,
               and
               doing
               good
               ,
               in
               giving
               rain
               and
               fruitful
               seasons
               .
            
             But
             though
             
             these
             things
             might
             sufficiently
             discover
             to
             such
             who
             were
             apprehensive
             of
             the
             guilt
             of
             sin
             ,
             that
             God
             did
             not
             act
             according
             to
             his
             greatest
             severity
             ,
             and
             thereby
             did
             give
             men
             encouragement
             to
             hearken
             out
             &
             enquire
             after
             the
             true
             way
             of
             being
             reconciled
             to
             God
             ;
             yet
             all
             this
             amounts
             not
             to
             a
             
               firm
               foundation
            
             for
             faith
             as
             to
             the
             remission
             of
             sin
             ,
             which
             doth
             suppose
             God
             himself
             publishing
             an
             act
             of
             grace
             and
             indempnity
             to
             the
             world
             ,
             wherein
             he
             assures
             the
             pardon
             of
             sin
             to
             such
             as
             truly
             repent
             and
             unfeignedly
             believe
             his
             
               holy
               Gospel
            
             .
             Now
             is
             not
             this
             an
             inestimable
             advantage
             we
             enjoy
             by
             the
             Scriptures
             ,
             that
             therein
             we
             understand
             what
             God
             himself
             hath
             discoverd
             of
             his
             own
             nature
             and
             perfections
             ,
             and
             of
             his
             readiness
             to
             pardon
             sin
             upon
             those
             gracious
             terms
             of
             Faith
             and
             Repentance
             ,
             and
             that
             which
             necessarily
             follows
             from
             these
             two
             ,
             hearty
             and
             
               sincere
               obedience
            
             .
          
           
             2.
             
             
               The
               Scriptures
               give
               the
               most
               faithful
               representation
               of
            
             
             
               the
               state
               and
               condition
               of
               the
               soul
               of
               man.
            
             The
             world
             was
             almost
             lost
             in
             Disputes
             concerning
             the
             
               nature
               ,
               condition
            
             ,
             and
             immortality
             of
             the
             soul
             before
             
               divine
               revelation
            
             was
             made
             known
             to
             mankind
             by
             the
             Gospel
             of
             Christ
             ;
             but
             life
             and
             
               immortality
               was
               brrught
               to
               light
               by
               the
               Gospel
               ,
            
             and
             the
             future
             state
             
             of
             the
             soul
             of
             man
             ,
             not
             discoverd
             in
             an
             uncertain
             Platonical
             way
             ,
             but
             with
             the
             greatest
             light
             and
             evidence
             from
             that
             God
             who
             hath
             the
             supreme
             disposal
             of
             souls
             ,
             and
             therefore
             best
             knows
             and
             understands
             them
             .
             The
             Scriptures
             plainly
             and
             fully
             reveal
             a
             
               judgement
               to
               come
            
             ,
             in
             which
             
               God
               will
               judge
               the
               secrets
               of
               all
               hearts
               ,
            
             when
             
               every
               one
               must
               give
               an
               account
               of
               himself
               unto
               God
               ,
            
             and
             God
             will
             call
             men
             to
             give
             
               an
               account
               of
               their
               stewardship
            
             here
             ,
             of
             all
             the
             receits
             they
             have
             had
             from
             him
             ,
             and
             the
             expences
             they
             have
             been
             at
             ,
             and
             the
             improvements
             they
             have
             made
             of
             the
             talents
             he
             put
             into
             their
             hands
             .
             So
             that
             the
             
               Gospel
               of
               Christ
            
             is
             the
             fullest
             instrument
             of
             discovery
             of
             the
             certainty
             of
             the
             future
             state
             of
             the
             soul
             ,
             and
             the
             conditions
             which
             abide
             it
             ,
             upon
             its
             being
             dislodged
             from
             the
             body
             .
             But
             this
             is
             not
             all
             which
             the
             Scripture
             discovers
             as
             to
             the
             state
             of
             the
             soul
             ;
             for
             it
             is
             not
             only
             a
             prospective-glass
             ,
             reaching
             to
             its
             future
             state
             ,
             but
             it
             is
             the
             most
             faithful
             looking-glass
             ,
             to
             discover
             all
             the
             spots
             and
             deformities
             of
             the
             soul
             :
             And
             not
             only
             shews
             
               where
               they
               are
            
             ,
             but
             
               whence
               they
               came
            
             ,
             what
             
               their
               nature
            
             is
             ,
             and
             whether
             
               they
               tend
            
             .
             The
             true
             Original
             of
             all
             that
             disorder
             and
             discomposure
             which
             is
             in
             the
             soul
             of
             man
             ,
             is
             only
             fully
             and
             satisfactorily
             given
             us
             in
             the
             Word
             of
             God
             ,
             as
             hath
             been
             already
             proved
             .
             The
             nature
             and
             working
             of
             this
             corruption
             in
             man
             ,
             had
             never
             been
             so
             clearly
             manifested
             ,
             had
             not
             the
             Law
             and
             Will
             of
             God
             been
             discovered
             to
             the
             world
             ;
             that
             is
             the
             glass
             whereby
             we
             see
             the
             secret
             workings
             of
             those
             Bees
             in
             our
             hearts
             ,
             the
             corruptions
             of
             our
             natures
             ;
             that
             sets
             forth
             the
             folly
             of
             our
             imaginations
             ,
             the
             unruliness
             of
             our
             passions
             ,
             the
             distempers
             of
             our
             wills
             ,
             and
             the
             abundant
             deceitfulness
             of
             our
             hearts
             .
             And
             it
             is
             hard
             for
             the
             most
             
               Elephantine
               sinner
            
             (
             one
             of
             the
             greatest
             magnitude
             )
             so
             to
             trouble
             these
             waters
             ,
             as
             not
             therein
             to
             discover
             the
             greatness
             of
             his
             own
             deformities
             .
             But
             that
             which
             tends
             most
             to
             awaken
             the
             
               drowsie
               ,
               sensless
               spirits
            
             of
             men
             ,
             the
             Scripture
             doth
             most
             fully
             describe
             the
             tendency
             of
             corruption
             ,
             that
             the
             wages
             of
             sin
             is
             death
             ,
             and
             the
             issue
             of
             continuance
             in
             sin
             will
             be
             the
             everlasting
             misery
             of
             the
             soul
             ,
             in
             a
             perpetual
             separation
             from
             the
             presence
             of
             God
             ,
             and
             undergoing
             the
             lashes
             and
             severities
             of
             conscience
             to
             all
             eternity
             .
             
             What
             a
             great
             discovery
             is
             this
             of
             the
             faithfulness
             of
             God
             to
             the
             world
             ,
             that
             he
             suffers
             not
             men
             to
             undo
             themselves
             without
             letting
             them
             know
             of
             it
             before-hand
             ,
             that
             they
             might
             avoid
             it
             .
             God
             seeks
             not
             to
             entrap
             mens
             souls
             ,
             nor
             doth
             he
             rejoyce
             in
             the
             misery
             and
             ruine
             of
             his
             creatures
             ,
             but
             fully
             declares
             to
             them
             what
             the
             consequence
             and
             issue
             of
             their
             sinful
             practices
             will
             be
             ,
             assures
             them
             of
             a
             judgement
             to
             come
             ,
             declares
             his
             own
             future
             s●verity
             against
             contumacious
             sinners
             ,
             that
             they
             might
             not
             think
             themselves
             surprized
             ,
             and
             that
             if
             they
             had
             known
             there
             had
             been
             so
             great
             danger
             in
             sin
             ,
             they
             would
             never
             have
             been
             such
             fools
             as
             for
             the
             sake
             of
             it
             to
             run
             into
             eternal
             misery
             .
             Now
             God
             to
             prevent
             this
             ,
             with
             the
             greatest
             plainness
             and
             faithfulness
             ,
             hath
             shewed
             men
             the
             nature
             and
             danger
             of
             all
             their
             sins
             ,
             and
             asks
             them
             before
             hand
             what
             they
             will
             do
             in
             the
             end
             thereof
             ;
             whether
             they
             are
             able
             to
             bear
             his
             wrath
             ,
             and
             wrestle
             with
             
               everlasting
               burnings
            
             ?
             if
             not
             ,
             he
             bids
             them
             bethink
             themselves
             of
             what
             they
             have
             done
             already
             ,
             and
             
               repent
               &
               amend
            
             their
             lives
             ,
             lest
             
               iniquity
               prove
               their
               ruine
               ,
               &
               destruction
               overtake
               them
               ,
               and
               that
               without
               remedy
               .
            
             Now
             if
             men
             have
             cause
             to
             prize
             and
             value
             a
             faithful
             Monitor
             ,
             one
             that
             tenders
             their
             good
             ,
             and
             would
             prevent
             their
             ruine
             ,
             we
             have
             cause
             exceedingly
             to
             prize
             and
             value
             the
             Scriptures
             ,
             which
             give
             us
             the
             truest
             representation
             of
             the
             state
             and
             condition
             of
             our
             souls
             .
          
           
             3.
             
             
               The
               Scripture
               discovers
               to
               us
               the
               only
               way
               of
               pleasing
               God
               ,
               and
               enjoying
               his
               favour
               .
            
             That
             clearly
             reveals
             the
             way
             (
             which
             man
             might
             have
             sought
             for
             to
             all
             eternity
             without
             particular
             revelation
             )
             whereby
             sins
             may
             be
             pardond
             ,
             and
             whatever
             we
             do
             may
             be
             acceptable
             unto
             God.
             It
             shews
             us
             that
             the
             ground
             of
             our
             acceptance
             with
             God
             ,
             is
             through
             Christ
             ,
             whom
             he
             hath
             made
             a
             
               propitiation
               for
               the
               sins
               of
               the
               world
               ,
            
             and
             who
             alone
             is
             the
             
               true
               and
               living
               way
            
             ,
             whereby
             we
             may
             
               draw
               near
               to
               God
               with
               a
               true
               heart
               ,
               in
               full
               assurance
               of
               faith
               ,
               having
               our
               hearts
               sprinkled
               from
               an
               evil
               conscience
               .
            
             Through
             Christ
             we
             understand
             the
             terms
             on
             which
             God
             will
             shew
             favour
             and
             grace
             to
             the
             world
             ,
             and
             by
             him
             we
             have
             ground
             of
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               access
               with
               freedome
               and
               boldness
               unto
               God.
            
             On
             his
             account
             we
             may
             hope
             not
             only
             for
             grace
             so
             
             subdue
             our
             sins
             ,
             resist
             temptations
             ,
             conquer
             the
             devil
             and
             the
             world
             ;
             but
             having
             
               fought
               this
               good
               fight
               and
               finished
               our
               course
               ,
               by
               patient
               continuance
               in
               well
               doing
               ,
            
             we
             may
             justly
             
               look
               for
               glory
               ,
               honour
               ,
               and
               immortality
               ,
            
             and
             that
             
               crown
               of
               righteousness
               which
               is
               laid
               up
               for
               those
               who
               wait
            
             in
             faith
             ,
             holiness
             ,
             and
             humility
             
               for
               the
               appearance
               of
               Christ
               from
               heaven
               .
            
             Now
             what
             things
             can
             there
             be
             of
             greater
             moment
             and
             importance
             for
             men
             to
             know
             ,
             or
             God
             to
             reveal
             ,
             then
             the
             nature
             of
             God
             ,
             and
             our
             selves
             ,
             the
             state
             and
             condition
             of
             our
             souls
             ,
             the
             only
             way
             to
             avoid
             
               eternal
               misery
            
             and
             enjoy
             everlasting
             Bliss
             !
          
           
             The
             Scriptures
             discover
             not
             only
             matters
             of
             importance
             ,
             
             but
             of
             the
             greatest
             depth
             and
             mysteriousness
             .
             There
             are
             many
             
               wonderful
               things
               in
               the
               Law
               of
               God
               ,
            
             things
             we
             may
             admire
             ,
             but
             are
             never
             able
             to
             comprehend
             .
             Such
             are
             the
             
               eternal
               purposes
            
             and
             decrees
             of
             God
             ,
             the
             doctrine
             of
             the
             Trinity
             ,
             the
             Incarnation
             of
             the
             
               Son
               of
               God
            
             ,
             and
             the
             
               manner
               of
               the
               operation
               of
               the
               Spirit
               of
               God
               on
               the
               souls
               of
               men
               ,
            
             which
             are
             all
             things
             of
             great
             weight
             and
             moment
             for
             us
             to
             understand
             and
             believe
             that
             they
             are
             ,
             and
             yet
             may
             be
             unsearchable
             to
             our
             reason
             ,
             as
             to
             the
             particular
             manner
             of
             them
             .
             What
             certain
             ground
             our
             faith
             stands
             on
             as
             to
             these
             things
             ,
             hath
             been
             already
             shewed
             ,
             and
             therefore
             I
             forbear
             insisting
             on
             
             them
             .
          
           
             The
             Scripture
             comprehends
             matters
             of
             the
             most
             
               universal
               satisfaction
            
             to
             the
             minds
             of
             men
             ;
             though
             many
             things
             do
             much
             exceed
             our
             apprehensions
             ,
             yet
             others
             are
             most
             su●table
             to
             the
             dictates
             of
             our
             nature
             .
             As
             Origen
             bid
             Celsus
             see
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               whether
               it
               was
               not
               the
               agreeableness
               of
               the
               principles
               of
               faith
               with
               the
               common
               notions
               of
               humane
               nature
               ,
               that
               which
               prevailed
               most
               upon
               all
               candid
               and
               ingenuous
               auditors
               of
               them
               .
            
             And
             therefore
             as
             Socrates
             said
             of
             Heraclitus
             his
             books
             ,
             What
             he
             understood
             was
             excellent
             ;
             and
             therefore
             he
             supposed
             that
             which
             he
             did
             not
             understand
             was
             so
             too
             :
             so
             ought
             we
             to
             say
             of
             the
             Scriptures
             ,
             if
             those
             things
             which
             are
             within
             our
             capacity
             be
             so
             suitable
             to
             our
             natures
             and
             reasons
             ,
             those
             cannot
             contradict
             our
             reason
             which
             yet
             are
             above
             them
             .
             There
             are
             many
             things
             which
             the
             minds
             of
             men
             were
             sufficiently
             assured
             that
             
             they
             were
             ,
             yet
             were
             to
             seek
             for
             satisfaction
             concerning
             them
             ,
             which
             they
             could
             never
             have
             had
             without
             
               Divine
               revelation
            
             .
             As
             the
             nature
             of
             
               true
               happiness
            
             ,
             wherein
             it
             lay
             ,
             and
             how
             to
             be
             obtained
             ,
             which
             the
             Philosophers
             were
             so
             puzled
             with
             ,
             the
             Scripture
             gives
             us
             full
             satisfaction
             concerning
             it
             .
             True
             contentment
             under
             the
             troubles
             of
             life
             ,
             which
             the
             Scripture
             only
             acquaints
             us
             with
             the
             true
             grounds
             of
             ;
             and
             all
             the
             prescriptions
             of
             Heathen
             Moralists
             fall
             as
             much
             short
             of
             ,
             as
             the
             directions
             of
             an
             Empirick
             doth
             of
             a
             wise
             and
             skilful
             
               Physitian
               .
               Avoiding
               the
               fears
               of
               death
               ,
            
             which
             can
             alone
             be
             through
             a
             grounded
             expectation
             of
             a
             future
             state
             of
             happiness
             which
             death
             leads
             men
             to
             ,
             which
             cannot
             be
             had
             but
             through
             the
             right
             understanding
             of
             the
             Word
             of
             God.
             Thus
             we
             see
             the
             excellency
             of
             the
             matters
             themselves
             contained
             in
             this
             revelation
             of
             the
             mind
             of
             God
             to
             the
             world
             .
          
           
             As
             the
             matters
             themselves
             are
             of
             an
             
               excellent
               nature
            
             ,
             so
             is
             the
             manner
             wherein
             they
             are
             revealed
             in
             the
             Scriptures
             ;
             
             and
             that
             ,
          
           
             1.
             
             
               In
               a
               clear
               and
               perspicuous
               manner
            
             ;
             not
             but
             there
             may
             be
             still
             some
             passages
             which
             are
             hard
             to
             be
             understood
             ,
             as
             being
             either
             prophetical
             or
             consisting
             of
             
               ambiguous
               phrases
            
             ,
             or
             containing
             matters
             above
             our
             comprehension
             ;
             but
             all
             those
             things
             which
             concern
             the
             terms
             of
             mans
             salvation
             ,
             are
             delivered
             with
             the
             greatest
             evidence
             and
             perspicuiry
             .
             Who
             cannot
             understand
             what
             these
             things
             mean
             ,
             
               What
               doth
               the
               Lord
               require
               of
               thee
               ,
               but
               to
               do
               justly
               ,
               and
               to
               love
               mercy
               ,
               and
               to
               walk
               humbly
               with
               thy
               God
               ?
            
             that
             
               without
               faith
               it
               is
               impossible
               to
               please
               God
            
             ;
             that
             
               without
               holiness
               none
               shall
               see
               the
               Lord
            
             ;
             that
             
               unless
               we
               be
               born
               again
               ,
               we
               can
               never
               enter
               into
               the
               Kingdom
               of
               heaven
            
             ;
             these
             and
             such
             like
             things
             are
             so
             plain
             and
             clear
             ,
             that
             it
             is
             nothing
             but
             mens
             shutting
             their
             eyes
             against
             the
             light
             can
             keep
             them
             from
             understanding
             them
             ;
             God
             intended
             these
             things
             as
             directions
             to
             men
             ;
             and
             is
             not
             he
             able
             to
             speak
             intelligibly
             when
             he
             please
             ?
             he
             that
             made
             the
             tongue
             ,
             shall
             he
             not
             speak
             so
             as
             to
             be
             understood
             without
             an
             
               infallible
               interpreter
            
             ?
             especially
             when
             it
             is
             his
             design
             to
             make
             known
             to
             men
             the
             terms
             of
             their
             
               eternal
               happiness
            
             .
             Will
             God
             judge
             men
             at
             the
             great
             day
             for
             not
             believing
             those
             things
             which
             they
             could
             not
             understand
             ?
             Strange
             ,
             that
             
             ever
             men
             should
             judge
             the
             
               Scriptures
               obscure
            
             in
             
               matters
               necessary
            
             ,
             when
             the
             Scripture
             accounts
             it
             so
             great
             a
             judgement
             for
             men
             not
             to
             understand
             them
             .
             
               If
               our
               Gospel
               be
               hid
               ,
               it
               is
            
             
             
               hid
               to
               them
               that
               are
               lost
               :
               In
               whom
               the
               god
               of
               this
               world
               hath
               blinded
               the
               minds
               of
               them
               which
               believe
               not
               ,
               least
               the
               light
               of
               the
               glorious
               Gospel
               of
               Christ
               should
               shine
               unto
               them
               .
            
             Sure
             Lots
             door
             was
             visible
             enough
             ,
             if
             it
             were
             a
             judgement
             for
             the
             men
             of
             Sodom
             not
             to
             see
             it
             ;
             and
             the
             Scriptures
             then
             are
             plain
             and
             intelligible
             enough
             ,
             if
             it
             be
             so
             great
             a
             judgement
             not
             to
             understand
             them
             .
          
           
             2.
             
             
               In
               a
               powerful
               and
               authoritative
               manner
            
             ;
             as
             the
             things
             contained
             in
             Scripture
             do
             not
             so
             much
             beg
             acceptance
             as
             command
             it
             :
             in
             that
             the
             expressions
             wherein
             our
             duty
             is
             concerned
             ,
             are
             such
             as
             awe
             mens
             consciences
             and
             pierce
             to
             their
             hearts
             and
             to
             their
             
               secret
               thoughts
               ;
               All
               things
               are
               open
            
             
             
               and
               naked
               before
               this
               Word
               of
               God
               ;
               every
               secret
               of
               the
               mind
               and
               thought
               of
               the
               heart
               lyes
               open
               to
               its
               stroke
               and
               force
               ,
               it
               is
               quick
               and
               powerful
               ,
               sharper
               then
               a
               two-edged
               sword
               ,
               piercing
               to
               the
               dividing
               asunder
               of
               soul
               and
               spirit
               ,
               and
               of
               the
               joynts
               and
               marrow
               ,
               and
               is
               a
               discerner
               of
               the
               thoughts
               and
               intents
               of
               the
               heart
               .
            
             The
             word
             is
             a
             Telescope
             to
             discover
             the
             great
             Luminaries
             of
             the
             world
             ,
             the
             truths
             of
             highest
             concernment
             to
             the
             souls
             of
             men
             ,
             and
             it
             is
             such
             a
             Microscope
             as
             discovers
             to
             us
             the
             smallest
             Atome
             of
             our
             thoughts
             ,
             and
             discerns
             the
             most
             secret
             intent
             of
             the
             heart
             .
             And
             as
             far
             as
             this
             light
             reacheth
             ,
             it
             comes
             with
             power
             and
             authority
             ,
             as
             it
             comes
             armed
             with
             the
             Majesty
             of
             that
             God
             who
             reveals
             it
             ,
             whose
             authority
             extends
             over
             the
             soul
             and
             conscience
             of
             man
             in
             its
             most
             secret
             and
             hidden
             recesses
             .
          
           
             3.
             
             
               In
               a
               pure
               and
               unmixed
               manner
            
             ;
             in
             all
             other
             writings
             how
             good
             soever
             we
             have
             a
             great
             mixture
             of
             dross
             and
             gold
             together
             ;
             here
             is
             nothing
             but
             
               pure
               gold
               ,
               Diamonds
            
             without
             
               flaws
               ,
               Suns
            
             without
             spots
             .
             The
             most
             current
             coynes
             of
             the
             world
             have
             their
             alloyes
             of
             baser
             mettals
             ,
             there
             is
             no
             such
             mixture
             in
             divine
             Truths
             ;
             as
             they
             all
             come
             from
             the
             same
             Author
             ,
             so
             they
             all
             have
             the
             same
             purity
             .
             There
             is
             a
             
               Urim
               and
               Thumim
            
             upon
             the
             whole
             
               Scripture
               ,
               light
               and
               perfection
            
             in
             every
             part
             of
             it
             .
             In
             the
             Philosophers
             we
             may
             meet
             ,
             it
             may
             be
             ,
             with
             some
             scattered
             fragments
             of
             purer
             mettal
             ,
             amidst
             
             abundance
             of
             dross
             and
             
               impure
               oare
            
             ;
             here
             we
             have
             whole
             
               wedges
               of
               gold
            
             ,
             the
             same
             vein
             of
             purity
             and
             holiness
             running
             through
             the
             whole
             book
             of
             Scriptures
             .
             Hence
             it
             is
             called
             the
             
               form
               of
               sound
               words
            
             ;
             here
             have
             been
             no
             hucksters
             to
             corrupt
             and
             mix
             their
             own
             inventions
             with
             Divine
             
             Truths
             .
          
           
             4
             
               In
               an
               uniform
               and
               agreeable
               manner
               .
            
             This
             I
             grant
             is
             not
             
             sufficient
             of
             its
             self
             to
             prove
             the
             Scriptures
             to
             be
             Divine
             ,
             because
             all
             men
             do
             not
             contradict
             themselves
             in
             their
             writings
             ;
             but
             yet
             here
             are
             some
             peculiar
             circumstances
             to
             be
             considered
             in
             the
             agreeableness
             of
             the
             parts
             of
             Scripture
             to
             each
             other
             which
             are
             not
             to
             be
             found
             in
             meer
             
               humane
               writings
            
             .
             1.
             
             That
             this
             
               doctrine
               was
               delivered
               by
               persons
               who
               lived
               in
               different
               ages
               and
               times
               from
               each
               other
               .
            
             Usually
             one
             age
             corrects
             anothers
             faults
             ,
             and
             we
             are
             apt
             to
             pitty
             the
             ignorance
             of
             our
             predecessors
             ,
             when
             it
             may
             be
             our
             posterity
             may
             think
             us
             as
             ignorant
             ,
             as
             we
             do
             them
             .
             But
             in
             the
             sacred
             Scripture
             we
             read
             not
             one
             age
             condemning
             another
             ;
             we
             find
             light
             still
             increasing
             in
             the
             series
             of
             times
             in
             Scripture
             ,
             but
             no
             reflections
             in
             any
             time
             upon
             the
             ignorance
             ,
             or
             weakness
             of
             the
             precedent
             ;
             the
             dimmest
             light
             was
             sufficient
             for
             its
             age
             and
             was
             a
             step
             to
             further
             discovery
             .
             Quintilian
             gives
             it
             as
             the
             reason
             of
             the
             great
             uncertainty
             of
             Grammar
             rules
             ,
             
               quia
               non
               analogia
               demissa
               coelo
               formam
               loquendi
               dedit
            
             ;
             that
             which
             he
             
             wanted
             as
             to
             Grammar
             ,
             we
             have
             as
             to
             
               Divine
               Truths
            
             ;
             they
             are
             delivered
             from
             heaven
             ,
             and
             therefore
             are
             alwayes
             uniform
             and
             agreeable
             to
             each
             other
             .
          
           
             2.
             
             
               By
               persons
               of
               different
               interests
            
             in
             the
             world
             .
             God
             made
             choice
             of
             men
             of
             all
             ranks
             to
             be
             enditers
             of
             his
             oracles
             ,
             to
             make
             it
             appear
             it
             was
             no
             matter
             of
             
               State
               policy
            
             or
             particular
             interest
             which
             was
             contained
             in
             his
             word
             ,
             which
             persons
             of
             such
             different
             interests
             could
             not
             have
             agreed
             in
             as
             they
             do
             .
             We
             have
             
               Moses
               ,
               David
               ,
               Solomon
            
             ,
             persons
             of
             royal
             rank
             and
             quality
             ,
             and
             can
             it
             be
             any
             mean
             thing
             ,
             which
             these
             think
             it
             their
             glory
             to
             be
             penners
             of
             ?
             We
             have
             
               Isaiah
               ,
               Daniel
            
             and
             other
             persons
             of
             the
             highest
             education
             and
             accomplishments
             ,
             and
             can
             it
             be
             any
             trivial
             thing
             which
             these
             imploy
             themselves
             in
             ?
             We
             have
             Amos
             ,
             other
             Prophets
             in
             the
             old
             Testament
             ,
             and
             the
             Apostles
             in
             the
             New
             ,
             of
             the
             meaner
             sort
             of
             
             men
             in
             the
             world
             ,
             yet
             all
             these
             joyn
             in
             consort
             together
             ;
             when
             
               God
               tunes
            
             their
             spirits
             ,
             all
             agree
             in
             the
             same
             strain
             of
             
               divine
               truths
            
             ,
             and
             give
             light
             and
             harmony
             to
             each
             other
             .
          
           
             3.
             
             
               By
               persons
               in
               different
               places
               and
               conditions
            
             ;
             some
             in
             prosperity
             in
             their
             own
             country
             ,
             some
             under
             banishment
             and
             adversity
             ,
             yet
             all
             agreeing
             in
             the
             same
             substance
             of
             doctrine
             ;
             of
             which
             no
             alteration
             we
             see
             was
             made
             either
             for
             the
             flattery
             of
             those
             in
             power
             ,
             or
             for
             avoiding
             miseries
             and
             calamities
             .
             And
             under
             all
             the
             different
             dispensations
             before
             ,
             under
             ,
             and
             after
             the
             Law
             ,
             though
             the
             management
             of
             things
             was
             different
             ,
             yet
             the
             doctrine
             and
             design
             was
             for
             substance
             the
             same
             in
             all
             .
             All
             the
             different
             dispensations
             agree
             in
             the
             same
             common
             principles
             of
             religion
             ;
             the
             same
             ground
             of
             acceptance
             with
             God
             ,
             and
             obligation
             to
             duty
             was
             common
             to
             all
             ,
             though
             the
             peculiar
             instances
             wherein
             God
             was
             served
             might
             be
             different
             according
             to
             the
             ages
             of
             growth
             in
             the
             
               Church
               of
               God.
            
             So
             that
             this
             great
             uniformity
             considered
             in
             these
             circumstances
             ,
             is
             an
             argument
             that
             these
             things
             came
             originally
             from
             the
             same
             Spirit
             ,
             though
             conveyed
             through
             different
             instruments
             to
             the
             knowledge
             of
             the
             world
             .
          
           
             5.
             
             
               In
               a
               perswasive
               and
               convincing
               manner
               :
            
             and
             that
             these
             wayes
             .
             1.
             
             
               Bringing
               divine
               truths
               down
               to
               our
               capacity
               ,
            
             cloathing
             spiritual
             matter
             in
             familiar
             expressions
             and
             similitudes
             ,
             that
             so
             they
             might
             have
             the
             easier
             admission
             into
             our
             minds
             .
             2.
             
             
               Propounding
               things
               as
               our
               interest
               ,
               which
               are
               our
               duty
               :
            
             thence
             God
             so
             frequently
             in
             Scripture
             ,
             recommends
             our
             dutyes
             to
             us
             under
             all
             those
             motives
             which
             are
             wont
             to
             have
             the
             greatest
             force
             on
             the
             minds
             of
             men
             :
             and
             annexeth
             gracious
             promises
             to
             our
             performance
             of
             them
             ;
             and
             those
             of
             the
             most
             weighty
             and
             concerning
             things
             .
             Of
             
               grace
               ,
               favour
               ,
               protection
               ,
               deliverance
               ,
               audience
            
             of
             prayers
             ,
             and
             
               eternal
               happiness
            
             ;
             and
             is
             these
             will
             not
             prevail
             with
             men
             ,
             what
             motives
             will
             ?
             3.
             
             
               Courting
               us
               to
               obedience
               ,
               when
               he
               might
               not
               only
               command
               us
               to
               obey
               ,
               but
               punish
               presently
               for
               disobedience
               .
            
             Hence
             are
             all
             those
             most
             pathetical
             and
             
               affectionate
               strains
            
             we
             read
             in
             
               Scripture
               .
               O
               that
               there
               were
               such
               a
               heart
               within
               them
               ,
               that
               they
               would
               fear
               me
               and
               keep
               all
               my
               commandments
               alwayes
               ,
               that
               it
               might
               go
               well
               with
               them
               ,
               and
               with
               their
               children
               after
            
             
             
             
               them
               .
               Wo
               unto
               thee
               O
            
             Jerusalem
             ,
             
               wilt
               thou
               not
               be
               made
               clean
               ?
               when
               shall
               it
               once
               be
               ?
               Turn
               ye
               ,
               turn
               ye
               from
               your
               evil
               wayes
               ,
            
             
             
               for
               why
               will
               ye
               dye
               ,
               O
               h●use
               of
            
             Israel
             ?
             
               How
               shall
               I
               give
               thee
               up
               ,
            
             Ephraim
             ?
             
               how
               shall
               I
               deliver
               thee
            
             Israel
             ?
             
               how
               shall
               I
               make
               thee
               as
            
             Admah
             ?
             
               how
               shall
               I
               set
               thee
               as
            
             Z●boim
             ?
             
               mine
               heart
               is
               turned
               within
               me
               ,
               my
               repentings
               are
               kindled
               together
               .
               O
            
             Jerusalem
             ,
             Jerusalem
             ,
             
               how
               often
               would
               I
               have
               gathered
               thy
            
             
             
               children
               together
               ,
               as
               a
               hen
               gathered
               her
               chickens
               under
               her
               wings
               ,
               and
               ye
               would
               not
               ?
            
             What
             Majesty
             and
             yet
             what
             sweetness
             and
             condescension
             is
             there
             in
             these
             expressions
             ?
             What
             obstinacy
             and
             rebellion
             is
             it
             in
             men
             for
             them
             to
             stand
             out
             against
             God
             ,
             when
             he
             thus
             comes
             down
             from
             his
             throne
             of
             Majesty
             ,
             and
             wooes
             rebellious
             sinners
             to
             return
             unto
             him
             that
             they
             may
             be
             pardoned
             .
             Such
             a
             matchless
             and
             unparalleld
             strain
             of
             Rh●torick
             is
             there
             in
             the
             Scripture
             ,
             far
             above
             the
             art
             and
             insinuations
             of
             the
             most
             admired
             Orators
             .
             Thus
             we
             see
             the
             peculiar
             excellency
             of
             the
             manner
             wherein
             the
             matters
             contained
             in
             Scripture
             are
             revealed
             to
             us
             :
             thus
             we
             have
             considered
             the
             excellency
             of
             the
             Scripture
             ,
             as
             it
             is
             a
             discovery
             of
             
               Gods
               mind
            
             to
             the
             world
             .
          
           
             The
             Scriptures
             may
             be
             considered
             as
             
               a
               rule
               of
               life
            
             ,
             or
             as
             a
             
               Law
               of
               God
            
             which
             is
             given
             for
             the
             Government
             of
             the
             lives
             
             of
             men
             ,
             and
             therein
             the
             excellency
             of
             it
             lies
             in
             the
             nature
             of
             the
             dutyes
             ,
             and
             the
             encouragements
             to
             the
             practice
             of
             them
             .
          
           
             1.
             
             In
             the
             nature
             of
             the
             dutyes
             required
             ,
             which
             are
             most
             
               becoming
               God
               to
               require
            
             ,
             most
             reasonable
             for
             us
             to
             perform
             .
          
           
             1.
             
             
               Most
               becoming
               God
               to
               require
            
             ,
             as
             they
             are
             most
             suitable
             and
             agreeable
             to
             the
             
               Divine
               nature
            
             ,
             the
             imitation
             of
             which
             in
             our
             actions
             is
             the
             substance
             of
             our
             
               Religion
               .
               Imitation
            
             of
             him
             in
             his
             goodness
             and
             holiness
             ,
             by
             our
             constant
             endeavours
             of
             
               mortifying
               sin
            
             and
             growing
             in
             grace
             and
             piety
             .
             In
             his
             grace
             and
             mercy
             by
             our
             kindness
             to
             all
             
               men
               ,
               forgiving
            
             the
             injuries
             men
             do
             unto
             us
             ,
             
               doing
               good
               to
               our
               greatest
               enemies
               .
            
             In
             his
             justice
             and
             equity
             ,
             by
             
               doing
               as
               we
               would
               be
               done
               by
               ,
               and
               keeping
               a
               conscience
               void
               of
               offence
               towards
               God
               and
               towards
               men
               .
            
             The
             first
             takes
             in
             the
             dutyes
             of
             the
             first
             ,
             the
             other
             the
             
             duties
             of
             the
             
               second
               Table
               .
               All
               acts
               of
               piety
               towards
               God
               ,
            
             are
             a
             part
             of
             Iustice
             ;
             for
             as
             Tully
             saith
             ,
             
               Quid
               aliud
               ●st
               piet
               as
               nisi
               justitia
               adversus
               Deos
               ?
            
             and
             so
             
               our
               loving
               God
               with
               our
               whole
               bearts
               ,
               our
               entire
               and
               sincere
               obedience
               to
               his
               will
               ,
            
             is
             a
             part
             of
             natural
             justice
             ;
             for
             thereby
             we
             do
             but
             render
             unto
             God
             that
             which
             is
             his
             due
             from
             us
             as
             we
             are
             his
             creatures
             .
             We
             see
             then
             the
             whole
             duty
             of
             man
             ,
             
               the
               fearing
               God
               and
               kee●ing
               his
               Commandements
               ,
            
             is
             as
             necessary
             a
             part
             of
             Iustice
             ,
             as
             the
             rendring
             to
             every
             man
             his
             own
             is
             .
          
           
             2.
             
             They
             are
             most
             reasonable
             for
             us
             to
             perform
             ,
             in
             that
             1.
             
             Religion
             is
             not
             only
             a
             service
             of
             the
             reasonable
             faculties
             which
             are
             employed
             the
             most
             in
             it
             ,
             the
             commands
             of
             the
             Scripture
             reaching
             the
             heart
             most
             ,
             and
             the
             service
             required
             being
             a
             
               spiritual
               service
            
             ,
             not
             lying
             in
             meats
             and
             drinks
             ,
             or
             any
             
               outward
               observations
            
             ,
             but
             in
             a
             sanctified
             temper
             of
             heart
             and
             mind
             ,
             wh●ch
             discovers
             its
             self
             in
             the
             course
             of
             a
             Christians
             life
             ;
             but
             2.
             
             The
             service
             its
             self
             of
             Religion
             is
             reasonable
             ;
             the
             commands
             of
             the
             Gospel
             are
             such
             ,
             as
             no
             mans
             reason
             which
             considers
             them
             ,
             can
             doubt
             of
             the
             excellency
             of
             them
             .
             All
             
               natural
               worship
            
             is
             founded
             on
             the
             dictates
             of
             nature
             ,
             all
             
               instituted
               worship
            
             on
             
               Gods
               revealed
               will
            
             ;
             and
             it
             is
             one
             of
             the
             prime
             dictates
             of
             nature
             ,
             that
             God
             must
             be
             uniuersally
             obeyed
             .
             Besides
             ,
             God
             requires
             nothing
             but
             what
             is
             apparently
             mans
             interest
             to
             do
             ;
             God
             prohibits
             nothing
             but
             what
             will
             destroy
             him
             if
             he
             doth
             it
             ;
             so
             that
             the
             commands
             of
             the
             Scriptures
             are
             very
             just
             and
             reasonable
             .
          
           
             2.
             
             The
             encouragements
             are
             more
             then
             proportionable
             to
             the
             difficulty
             of
             
               obedience
               .
               Gods
               commands
            
             are
             in
             themselves
             easie
             ,
             and
             most
             suitable
             to
             our
             natures
             .
             What
             more
             rational
             for
             a
             creature
             then
             to
             obey
             his
             Maker
             ?
             all
             the
             a●fficulty
             of
             religion
             ariseth
             from
             the
             
               corruption
               of
               nature
            
             .
             Now
             God
             to
             encourage
             men
             to
             conquer
             the
             difficulties
             arising
             thence
             ,
             hath
             propounded
             the
             strongest
             motives
             ,
             and
             most
             prevailing
             arguments
             to
             obedience
             .
             Such
             are
             the
             considerations
             of
             
               Gods
               love
            
             and
             goodness
             manifested
             to
             the
             world
             by
             sending
             his
             Son
             into
             it
             to
             
               die
               for
               sinners
            
             ,
             and
             to
             give
             them
             an
             example
             which
             they
             are
             to
             follow
             ,
             and
             by
             his
             readiness
             through
             him
             to
             pardon
             
               the
               sins
            
             ,
             and
             accept
             the
             persons
             of
             such
             who
             
               so
               receive
            
             
             
               him
               as
               to
               walk
               in
               him
            
             ;
             and
             by
             his
             promises
             of
             grace
             to
             assist
             them
             in
             the
             wrestling
             with
             the
             enemies
             of
             their
             salvation
             .
             And
             to
             all
             these
             add
             that
             glorious
             and
             unconceivable
             reward
             which
             God
             hath
             promised
             to
             all
             those
             who
             sincerely
             obey
             him
             ;
             and
             by
             these
             things
             we
             see
             how
             much
             the
             encouragements
             over-weigh
             the
             difficulties
             ,
             and
             that
             none
             can
             make
             the
             least
             pretence
             that
             there
             is
             not
             motive
             sufficient
             to
             down-weigh
             the
             troubles
             which
             attend
             the
             exercise
             of
             obedience
             to
             the
             will
             of
             God.
             So
             that
             we
             see
             what
             a
             peculiar
             excellency
             there
             is
             in
             the
             Scriptures
             as
             a
             rule
             of
             life
             ,
             above
             all
             the
             precepts
             of
             meer
             Moralists
             ,
             the
             foundation
             of
             obedience
             being
             laid
             deeper
             in
             mans
             obligation
             to
             serve
             his
             Maker
             ,
             the
             practice
             of
             obedience
             being
             carried
             higher
             in
             those
             most
             holy
             precepts
             which
             are
             in
             Scripture
             ,
             the
             reward
             of
             obedience
             being
             
               incomparably
               greater
            
             then
             what
             men
             are
             able
             to
             conceive
             ,
             much
             less
             to
             promise
             or
             bestow
             .
          
           
             The
             Excellency
             of
             the
             Scriptures
             appears
             as
             they
             contain
             in
             them
             a
             
               Covenant
               of
               grace
            
             ,
             or
             the
             transactions
             between
             
             God
             and
             Man
             in
             order
             to
             his
             
               eternal
               happiness
            
             .
             The
             more
             memorable
             any
             transactions
             are
             ,
             the
             more
             valuable
             are
             any
             
               authentick
               records
            
             of
             them
             .
             The
             Scriptures
             contain
             in
             them
             the
             
               Magna
               Charta
            
             of
             Heaven
             ,
             an
             Act
             of
             pardon
             with
             the
             
               Royal
               assent
            
             of
             Heaven
             ,
             a
             Proclamation
             of
             good-will
             from
             God
             towards
             men
             ;
             and
             can
             we
             then
             set
             too
             great
             a
             value
             on
             that
             which
             contains
             all
             the
             remarkable
             passages
             between
             God
             and
             the
             souls
             of
             men
             ,
             in
             order
             to
             their
             felicity
             ,
             from
             the
             beginning
             of
             the
             world
             ?
             Can
             we
             think
             ,
             since
             there
             is
             a
             God
             in
             the
             world
             of
             infinite
             goodness
             ,
             that
             he
             should
             suffer
             all
             mankind
             to
             perish
             inevitably
             without
             his
             propounding
             any
             means
             for
             escaping
             of
             
               eternal
               misery
            
             ?
             Is
             God
             so
             good
             to
             men
             as
             to
             this
             present
             life
             ;
             and
             can
             we
             think
             ,
             if
             mans
             soul
             be
             immortal
             ,
             as
             we
             have
             proved
             it
             is
             ,
             that
             he
             should
             wholly
             neglect
             any
             offer
             of
             good
             to
             men
             as
             to
             their
             
               eternal
               welfare
            
             ?
             Or
             is
             it
             possible
             to
             imagine
             that
             man
             should
             be
             happy
             in
             another
             world
             without
             Gods
             promising
             it
             ,
             and
             prescribing
             conditions
             in
             order
             to
             it
             ?
             If
             so
             ,
             then
             this
             happiness
             is
             no
             free
             gift
             of
             God
             ,
             unless
             he
             hath
             the
             bestowing
             and
             promising
             of
             it
             ;
             and
             man
             is
             no
             
               rational
               agent
            
             ,
             unless
             a
             reward
             suppose
             conditions
             
             to
             be
             performed
             in
             order
             to
             the
             obtaining
             it
             ;
             or
             man
             may
             be
             bound
             to
             conditions
             which
             were
             never
             required
             him
             ;
             or
             if
             they
             must
             be
             required
             ,
             then
             there
             must
             be
             a
             revelation
             of
             
               Gods
               will
            
             ,
             whereby
             he
             doth
             require
             them
             :
             And
             if
             so
             ,
             then
             there
             are
             some
             
               Records
               extant
            
             of
             the
             transactions
             between
             God
             and
             man
             ,
             in
             order
             to
             his
             
               eternal
               happiness
            
             :
             For
             what
             reason
             can
             we
             have
             to
             imagine
             that
             such
             Records
             ,
             if
             once
             extant
             ,
             should
             not
             continue
             still
             ,
             especially
             since
             the
             same
             
               goodness
               of
               God
            
             is
             engaged
             to
             preserve
             such
             Records
             ,
             which
             at
             first
             did
             cause
             them
             to
             be
             indicted
             .
             Supposing
             then
             such
             Records
             extant
             somewhere
             in
             the
             world
             of
             these
             grand
             transactions
             between
             God
             and
             mens
             souls
             ,
             our
             business
             is
             brought
             to
             a
             period
             ;
             for
             what
             other
             Records
             are
             there
             in
             the
             world
             that
             can
             in
             the
             least
             vye
             with
             the
             Scriptures
             ,
             as
             to
             the
             giving
             so
             just
             an
             account
             of
             all
             the
             transactions
             between
             God
             and
             men
             from
             the
             foundation
             of
             the
             world
             ?
             Which
             gives
             us
             all
             the
             
               steps
               ,
               methods
            
             ,
             and
             wayes
             whereby
             God
             hath
             made
             known
             his
             mind
             and
             will
             to
             the
             world
             ,
             in
             order
             to
             mans
             eternal
             Salvation
             .
             It
             remains
             only
             then
             that
             we
             adore
             and
             magnifie
             the
             goodness
             of
             God
             in
             making
             known
             his
             Will
             to
             us
             ,
             and
             that
             we
             set
             a
             value
             and
             esteem
             on
             the
             Scriptures
             ,
             as
             on
             the
             only
             
               authentick
               Instruments
            
             of
             that
             
               Grand
               Charter
            
             of
             Peace
             ,
             which
             God
             hath
             revealed
             in
             order
             to
             mans
             
               Eternal
               Happiness
            
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61580-e200
           
             De
             Isid.
             &
             O●●●
             .
          
        
         
           Notes for div A61580-e6590
           
             Sect.
             1.
             
          
           
             Gen.
             1.
             31
             
          
           
             Sect.
             2.
             
          
           
             Protrept
             .
             p.
             63.
             
          
           
             Gen.
             1.
             26.
             
          
           
             Sect.
             3.
             
          
           
             In
             Cratylo
             .
          
           
             In
             Gen.
             2.
             19.
             
          
           
             
               Oedip.
               Egyp
               .
               Tom.
            
             2.
             
             Class
             .
             2.
             cap.
             1.
             
          
           
             Sect.
             4.
             
          
           
             Sect.
             5.
             
             Object
             .
          
           
             Answ.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             Sect.
             8.
             
          
           
             Act.
             17.
             23.
             
          
           
             Sect
             9.
             
          
           
             Sect.
             10.
             
          
           
             Sect.
             11.
             
          
           
             
               De
               〈◊〉
            
             .
             c.
             1.
             
          
           
             Sect.
             12.
             
          
           
             
               De
               nat
               .
               Deor.
               l.
            
             1
             c.
             63.
             
          
           
             Sect.
             13.
             
          
           
             
               Apad
               Orig.
               c.
               Cels.
               l.
            
             4.
             p.
             174
             ,
             179
             
          
           
             Sect.
             14.
             
          
           
             Sect.
             15.
             
          
           
             Sect.
             16.
             
          
           
             Sect.
             17.
             
          
           
             Lib.
             1.
             b●st
             .
             p.
             10.
             
             
               Ed.
               Port.
            
             
          
           
             Sect.
             18.
             
          
           
             Strom.
             1.
             5.
             
          
           
             Sect.
             19.
             
          
           
             Sect.
             19.
             
          
           
             
               Procl
               .
               in
               Tim.
            
             c.
             
               App.
               l.
            
             1.
             
          
           
             
               Hist.
               l.
            
             5.
             
          
           
             v.
             
               Boch
               .
               Geogr.
               p.
            
             2.
             l.
             1.
             c.
             26.
             
          
           
             
               Apud
               P●ot
               Biblioth
               .
               l.
            
             37.
             
          
           
             
               Hist.
               l.
            
             5.
             
          
           
             
               In
               Theb.
               l.
            
             1
             
          
           
             Cent.
             4.
             
             Prov.
             52.
             
          
           
             
               De
               Regno
               A●t
               .
               lib.
            
             1.
             cap.
             5.
             
          
           
             
               D●
               Idol
               .
               l.
            
             1.
             
             ●
             .
             13.
             
          
           
             Strom.
             1.
             
          
           
             
               Not.
               in
               Euseb
               .
               Chron.
               n.
            
             1617.
             
             
               Geogr.
               p.
            
             2.
             l.
             1.
             cap.
             20.
             
          
           
             
               b.
               in
               Euseb
               .
               n.
            
             1617
             
          
           
             
               Hist.
               l
            
             7.
             cap.
             57.
             
          
           
             
               v.
               Ma●ssacū
               in
               Harpocr
               .
               Salmas
               .
               in
               Consecrat
               .
               Templ
               .
               p.
            
             30.
             
          
           
             Sect.
             21.
             
          
           
             
               Nat.
               hist.
               l.
            
             5.
             c.
             29.
             l.
             7.
             c.
             56.
             
          
           
             
               Strom.
               l.
            
             6.
             
          
           
             Sect.
             1.
             
          
           
             
               Apud
               Euseb
               .
               praep
               .
               Evang.
               l.
            
             1.
             c.
             8.
             p.
             23
             :
             
               Ed.
               R.
               St.
            
             
          
           
             Sect.
             2.
             
          
           
             
               Praep.
               Evang
               .
               l.
            
             10.
             c.
             8.
             p.
             285.
             
          
           
             Sect.
             3.
             
          
           
             
               Geogr.
               Sacr
            
             .
             p.
             2.
             l.
             2.
             c.
             17.
             
          
           
             Jud.
             8.
             33.
             
          
           
             Sect.
             4.
             
          
           
             
               Not.
               in
               fragm
               .
               Graec.
               p.
            
             40.
             
          
           
             
               A●tiq
               .
               l.
            
             8.
             
          
           
             
               Geogr.
               l.
            
             16.
             
          
           
             
               Hist.
               Nat.
               l.
            
             5.
             c.
             19.
             
          
           
             Sect.
             5.
             
          
           
             
               Not.
               in
               Euseb
               .
               Chr.
               p.
            
             1●
             .
          
           
             Canon
             .
             1.
             
               sag.
               l.
            
             2
             
          
           
             
               De
               hist.
               Graec.
               l.
            
             1.
             c.
             1.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             
               Apud
               Euseb
               .
               Praep.
               l.
            
             1.
             c.
             6.
             p.
             23.
             
          
           
             Sect.
             8.
             
          
           
             Sect.
             9.
             
          
           
             
               De
               nat
               .
               Deor.
               l.
            
             3.
             
          
           
             
               De
               Myst.
               l.
            
             1.
             
          
           
             Sect.
             10.
             
          
           
             
               
                 Gal.
                 l.
              
               1.
               
                 c.
                 Jal
                 .
                 c.
              
               1.
               
            
             
               
                 Procl
                 .
                 in
                 Tim.
                 p.
              
               31.
               
               
                 Iamb
                 .
                 demyst
                 .
                 c.
              
               2.
               s.
               1.
               
            
             
               
                 Sap.
                 c.
              
               2.
               s.
               1.
               
            
          
           
             
               Do
               hist.
               Graec.
               l
            
             1.
             c.
             14.
             
          
           
             Sect.
             11.
             
          
           
             
               
                 Not.
                 in
                 gr
                 .
                 Euseb.
                 p.
              
               408.
               
            
             
               
                 De
                 at
                 .
                 muad.
                 cap.
              
               10.
               
            
          
           
             Josh.
             4.
             19
             ,
             20
             ,
             21.
             
          
           
             He●odd
             2.
             
             
               Diod.
               l.
               c.
            
             67.
             
          
           
             Sect.
             12.
             
          
           
             
               Apud
               Scaliger
               .
               pot
               .
               Gr.
               p.
            
             438.
             
          
           
             Sect.
             1.
             
          
           
             
               〈◊〉
               .
               l.
            
             3.
             
          
           
             〈◊〉
             〈◊〉
             .
          
           
             Sect.
             2.
             
          
           
             i
             :
             2.
             
             Bibliosh
             .
          
           
             
               setrab
               .
               l.
            
             2.
             
          
           
             
               Geogr.
               l.
            
             16
             
          
           
             Sect.
             3.
             
          
           
             
               More
               Nevoch
               .
               p.
            
             3.
             c.
             29.
             
          
           
             
               
                 V.
                 Scaliger
                 .
                 cp
                 .
                 ad
                 Casaub
                 &
                 cp
                 .
                 Gallic
                 .
                 Selden
                 .
                 de
                 Diis
                 Syris
                 .
                 l.
              
               1.
               c.
               2.
               
            
             
               
                 Salmas
                 .
                 de
                 An.
                 Climac
                 .
                 p.
              
               578.
               
            
          
           
             
               De
               jure
               nat
               .
               &
               gent.
               l.
            
             2.
             c.
             7
             
          
           
             
               Hist.
               l.
            
             23.
             
          
           
             
               V.
               Voss.
               ●dol
               l.
            
             2
             c.
             9.
             
          
           
             Sect.
             4.
             
          
           
             C.
             App.
             l.
             ●
             .
             c.
             Graecor
             .
          
           
             Append.
             ad
             l.
             de
             Emend
             .
             Temp.
             
          
           
             Sect.
             5.
             
          
           
             Sect.
             6.
             
          
           
             ●
             
             ●
             
          
           
             Sect.
             7.
             
          
           
             Vit.
             Demetrii
             .
          
           
             
               Apud
               E●seb
               .
               praep
               .
               Evangcl●
               l.
            
             13.
             
          
           
             Sect.
             8.
             
          
           
             
               Animad
               .
               ad
               Num.
               Euseb.
            
             1734.
             5
             
          
           
             
               V.
               Scaliger
               .
               ib.
               Theo-crit
               .
               Scho●
               ad
               Idyll
               .
            
             17
             
               Justin.
               l.
            
             16
             
               Eusch.
               ●hr
            
             .
          
           
             
               Hist.
               Eccl.
               l.
            
             7.
             c.
             26.
             
          
           
             
               De
               hist.
               G●cc
               .
               l.
            
             1.
             cap
             12.
             
             Pag.
             380.
             
             Sect.
             9.
             
          
           
             
               Chr.
               Gr.
               p.
            
             6
             
          
           
             
               Oedip.
               Aegypt
               .
               To.
            
             1.
             
             Synag
             .
             1.
             6.
             9.
             
          
           
             
               ●
               .
               Celsum
               l.
            
             2.
             
             
               A●●not
               .
               in
            
             Mat.
             24
             24
             
          
           
             
               Exercit.
               ad
               .
               ●aron
            
             .
             16.
             
             ●
             .
             8.
             
          
           
             
               De
               Emend
               .
               Temp.
               l.
            
             6.
             
          
           
             Sect.
             10.
             
          
           
             
               Praep.
               Evang
               .
               l.
            
             10.
             p.
             289.
             
               ed.
               Rob.
               Steph.
            
             
          
           
             
               ●
               .
               ●caliger
               the
               Emendat
               .
               Temp
               l.
            
             5.
             p.
             392.
             
          
           
             
               
                 De
                 hist.
                 Graec.
                 l.
              
               1.
               c.
               13.
               
            
             
               
                 Plin.
                 hist.
                 nat
                 .
                 l.
              
               7.
               c.
               56.
               
            
          
           
             
               Geogr.
               l.
            
             11.
             
          
           
             Sect.
             1.
             
          
           
             
               Geogr.
               l.
            
             1.
             
          
           
             Sympos
             .
          
           
             De
             Pyth.
             Orac.
             
          
           
             
               Dissert
               .
               in
               Hes.
               ap
            
             6.
             
          
           
             
               Quaest.
               Rom.
               cap.
            
             14.
             
          
           
             Sect.
             2.
             
          
           
             
               Geogr.
               l.
            
             1.
             
             ●
             .
             13
             
          
           
             
               Protreptic
               .
               p.
            
             3.
             
          
           
             
               Thot
               .
               Biblioth
               .
               Cod.
            
             186.
             sect
             .
             45.
             
          
           
             Ep.
             ad
             Piso●
             .
          
           
             
               Schol
               in
               Hesiod
               .
               p.
            
             8.
             
          
           
             Paraenes
             .
             1.
             
          
           
             
               Sect
               3.
               
               
                 Paus.
                 Eliac
              
               .
               2.
               
            
             
               
                 Diod.
                 bibl
                 .
                 lib.
              
               1.
               
               
                 Euseb.
                 Praep.
                 l.
              
               10.
               
            
          
           
             Act.
             4.
             sc.
             2.
             
          
           
             
               
                 Laton
                 .
                 p.
              
               95.
               
               
                 Corinth
                 .
                 〈◊〉
              
               .
            
             
               
                 V.
                 C.
                 Rhod.
                 An●
                 Lect.
                 l.
              
               ●5
               .
               p.
               9
            
          
           
             
               Geogr.
               lib.
            
             10.
             
          
           
             
               Enterp
               .
               p.
            
             134.
             
             
               Ed.
               H.
               St.
            
             
          
           
             V.
             Suidam
             in
             Orphe
             .
          
           
             Sect.
             4.
             
          
           
             Odyss
             .
             3.
             
          
           
             Sect.
             5
             
          
           
             
               Geogr.
               l.
            
             1.
             
          
           
             
               
                 V.
                 Casaub.
                 in
                 Strab.
                 l.
              
               1.
               
            
             
               
                 Voss.
                 de
                 hist.
                 Graec.
                 l.
              
               4.
               c.
               5.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Geogr.
               l.
            
             ●3
             .
          
           
             Sect.
             6.
             
          
           
             
               Appion
               .
               l.
            
             1.
             
          
           
             Sect.
             7.
             
          
           
             Sect.
             8.
             
          
           
             Sect.
             9.
             
          
           
             Sect.
             10.
             
          
           
             
               G●og
               .
               l.
            
             17.
             
          
           
             
               De
               Herod
               .
               Mal.
               p.
            
             857.
             
          
           
             
               
                 ●
                 .
                 Appion
                 .
                 l.
              
               1.
               
            
             
               
                 Cano
                 ●
                 .
                 Isagog
                 .
                 l
              
               3.
               
            
          
           
             
               Nol.
               ad
               num
               .
               Euseb.
            
             157●
             .
          
           
             Sect.
             11.
             
          
           
             
               Hist
               l.
            
             2.
             c.
             4
             
          
           
             
               Hist.
               Alexand
               .
               l.
            
             6.
             
          
           
             
               Geog●
               .
               l.
            
             1.
             
          
           
             Sect.
             1.
             
          
           
             
               Do
               Emendat
               .
               Temp.
            
             1.
             
             〈◊〉
             .
          
           
             Sect.
             2.
             
          
           
             
               Saturn
               .
               l.
            
             1.
             c.
             12.
             
          
           
             
               Gen.
               Die●
               .
               l
            
             2.
             c●p
             〈◊〉
             
          
           
             
               De
               Origin
               .
               error
               .
               i
               ,
            
             ●
             .
             c.
             〈◊〉
             
          
           
             
               Biblioth
               .
               l
            
             ,
             1.
             
          
           
             
               Hist.
               sacr
               .
               et
               Exot.
               A.
               M.
            
             1682.
             
          
           
             Hist.
             sac●
             .
             〈◊〉
             
               Exotic
               .
               p.
            
             198.
             
          
           
             Sect
             3.
             
          
           
             L.
             1.
             
          
           
             
               
                 Polyhist
                 .
                 c.
              
               3.
               
            
             
               
                 De
                 Civit.
                 Dei.
                 l.
              
               12.
               c.
               10.
               
            
          
           
             L.
             1.
             
             Biblioth
             .
          
           
             
               De
               Idolat
               .
               l.
            
             1.
             c.
             28.
             
          
           
             Sect.
             4.
             
          
           
             
               Not.
               in
               Gr.
               Euseb.
               p.
            
             406.
             
          
           
             D.
             Pearson
             on
             the
             Creed
             .
             p.
             115.
             1.
             
             ●dit
             .
          
           
             Pag.
             5.
             
          
           
             Sect.
             5.
             
          
           
             
               ●
               .
               App.
               l.
            
             1.
             
          
           
             
               Ocdip
               .
               Egy.
               To.
            
             1.
             
             Syn●
             .
             1.
             c
             9.
             
          
           
             
               De
               aetat
               .
               M●●di
               .
               cap.
            
             10.
             
          
           
             Sect
             6.
             
          
           
             
               Hist.
               Sacr.
               et
               exot.
               A.
               M.
            
             3308.
             
          
           
             
               Canon
               .
               ●sag
               .
               l.
            
             3.
             
          
           
             
               Gerard.
               Vos
               .
               Idol
               .
               l.
            
             1.
             c.
             28.
             
             
               Is.
               Vos
               .
               de
               aet
               .
               Mundi
               .
               c.
            
             10.
             
          
           
             Sect.
             7.
             
          
           
             Gen.
             12.
             
             ●
             .
          
           
             Sect.
             8.
             
          
           
             
               
                 Vid.
                 Boch
                 .
                 Geogr.
                 p.
              
               1.
               l.
               4.
               c.
               24.
               
            
             
               
                 Oedip.
                 Aegypt
                 .
                 To.
              
               1.
               
               Syntag
               .
               1.
               c.
               ●
               .
            
          
           
             Syntag.
             1.
             c.
             2.
             p.
             7.
             
          
           
             
               Geogr.
               l.
            
             17.
             
          
           
             Sect.
             1.
             
          
           
             L.
             1.
             c.
             50.
             
          
           
             
               ●nterpe
               .
               Vide
               Scaliger
               .
               de
               Emend
               .
               Temp.
               l.
            
             3.
             p.
             195.
             
          
           
             De
             I
             side
             et
             Osiri
             .
          
           
             
               De
               Idol
               .
               l.
            
             1.
             c.
             28.
             
          
           
             
               De
               die
               Natali
               c.
            
             18.
             
          
           
             
               V.
               Petav.
               de
               doctr
               .
               temp
               .
               l.
            
             3.
             c.
             2.
             
          
           
             
               Kircher
               .
               Oedip.
               Egypt
               .
               Tom.
            
             3.
             
             Class
             .
             7.
             cap.
             2.
             
          
           
             
               Biblioth
               .
               ●
               l.
            
             1.
             c.
             49.
             
          
           
             
               De
               sphaera
               cap.
            
             6.
             
          
           
             
               Bibl.
               l.
            
             1.
             cap.
             50.
             
             
               Geog.
               l.
            
             17.
             
          
           
             
               Hicroglyph
               .
               l.
            
             1.
             c.
             5.
             
          
           
             
               De
               Idol
               .
               l.
            
             1.
             c.
             28.
             
             
               De
               Hermet
               .
               Med.
               c.
            
             12.
             
          
           
             Sect.
             2.
             
          
           
             
               Not.
               in
               Can.
               Isogog
               .
               l.
            
             3.
             
          
           
             Sect.
             3.
             
          
           
             
               De
               Civit.
               Dei
               l.
            
             16.
             c.
             2.
             
          
           
             Il.
             3.
             
          
           
             
               De
               emend
               .
               temp
               .
               l.
            
             5.
             
          
           
             Sect.
             4.
             
          
           
             
               V.
               de
               Emend
               .
               ●cmp
               .
               l.
            
             5.
             p.
             388.
             
          
           
             Sect.
             5.
             
          
           
             Dialog
             .
             11.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             
               Diod.
               l.
            
             3.
             
          
           
             
               Euseb.
               Praep.
               E●
               .
               vang
               .
               l.
               c.
            
             10.
             
          
           
             
               Geogr.
               sacr
               .
               p.
            
             2.
             l.
             2.
             c
             17
             
          
           
             
               Quest.
               in
               Gen.
            
             61.
             
          
           
             Sect.
             8.
             
          
           
             Exod.
             13.
             16.
             
             D●ut
             .
             6.
             8.
             
          
           
             Sect.
             9.
             
          
           
             Lib.
             2.
             
          
           
             
               ●iblioth●
               .
               l.
            
             1
             
          
        
         
           Notes for div A61580-e74880
           
             Sect.
             1.
             
          
           
             Hyp.
             1.
             
          
           
             Sect.
             2.
             
          
           
             Josh.
             24.
             2.
             
          
           
             Sect.
             3.
             
             Hyp.
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             4.
             
          
           
             Sect.
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
          
           
             
               C.
               App.
               l.
            
             1.
             
             
               Bib.
               l.
            
             1.
             
             Geog.
             16.
             
             
               De
               sublim
            
             .
          
           
             
               V.
               Vos
               .
               de
               Idol
               .
               l.
            
             2.
             cap.
             45.
             
          
           
             
               V.
               Grot.
               An.
               deverit
               .
               rel
               .
               Christ.
               l.
            
             2.
             
          
           
             Sect.
             1.
             
             Hyp.
             3.
             
          
           
             Heb.
             11.
             25
             
             Act.
             7.
             22.
             
          
           
             Sect.
             2.
             
          
           
             
               Conringius
               de
               Hermet
               .
               Medic.
               c.
            
             10
             ,
             11
             ,
             12.
             
          
           
             Sect.
             3.
             
          
           
             
               Saturn
               .
               l.
            
             1.
             cap.
             15.
             
               in
               Somn.
               Scip.
               l.
            
             1.
             c.
             19.
             
          
           
             cap.
             21.
             
          
           
             
               Saturn
               .
               l.
            
             1.
             cap.
             14.
             
               l.
               ●
               .
               c.
            
             13.
             
          
           
             1
             King.
             4.
             29
             ,
             30
             ,
             31.
             
          
           
             
               De
               Magnitud
               .
               Rom.
               l.
            
             1.
             c.
             3.
             
          
           
             Sect.
             4.
             
          
           
             
               Vid.
               Arist.
               Metaph.
            
             1.
             
               l.
               c.
            
             1.
             
          
           
             
               
                 Herod
                 .
                 l.
              
               2.
               
            
             
               
                 Diod.
                 l.
              
               1.
               
            
             
               
                 Strab.
                 l.
              
               17.
               
            
             
               
                 Coel.
                 Rhodi
                 .
                 l.
              
               18.
               c.
               34.
               
            
          
           
             Sect.
             5.
             
          
           
             Geogr.
             ●
             .
             17.
             
          
           
             De
             Isid.
             〈◊〉
             Osir.
             
          
           
             Lib.
             1.
             ●
             
          
           
             
               Not.
               ia
               Strab.
               l.
            
             17.
             
          
           
             Gen.
             ●
             1.
             45.
             
          
           
             
               Strom.
               l.
            
             5.
             
          
           
             
               Herod
               .
               l.
            
             2.
             
             
               Diod.
               l.
            
             1.
             c.
             71.
             
          
           
             L.
             1.
             
               c.
               App
            
          
           
             Sect.
             6.
             
             
               De
               vita
            
             Mosis
             .
          
           
             
               Bibliothec.
               l.
            
             2.
             p.
             39.
             
          
           
             
               
                 Iambl
                 .
                 de
                 vit
                 .
                 Pyth.
                 l.
              
               1.
               29.
               
            
             
               
                 De
                 vit
                 .
                 Pyth.
                 p.
              
               182.
               
            
          
           
             
               Geogr.
               l.
            
             17.
             
          
           
             
               
                 Clem
                 ,
                 Strom.
                 l.
              
               1
               
                 Euseb
                 Praepar
                 .
                 l.
              
               10.
               c.
               2.
               
            
             
               
                 ●iod
                 .
                 l.
              
               1.
               c.
               49
               ,
               50.
               
               
                 Strab.
                 l.
              
               17.
               
            
          
           
             
               Herod
               .
               l.
            
             2.
             
          
           
             
               Strom.
               l.
            
             6.
             p.
             631.
             
             
               Ed.
               Par
            
          
           
             
               Natur.
               hist.
               lib.
            
             19.
             c.
             5.
             
             L.
             29.
             c.
             1.
             
          
           
             Sect.
             7.
             
          
           
             Isa.
             19.
             11
             ,
             12.
             
          
           
             Sect.
             8.
             
          
           
             Sect.
             9.
             
          
           
             Sect.
             1.
             
          
           
             Deut.
             7.
             7
             ,
             8.
             
          
           
             
               Gen.
               34.
               25.
               
            
             
               Gen.
               49.
               5
               ,
               6
               ,
               7.
               
            
          
           
             Sect.
             2.
             
          
           
             Sect.
             3.
             
          
           
             1.
             
          
           
             Sect.
             4.
             
          
           
             Object
             .
          
           
             Answ.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3
             
          
           
             Sect.
             5.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             6.
             
          
           
             Deut.
             13.
             1
             ,
             2
             ,
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             7.
             
          
           
             Sect.
             1.
             
          
           
             
               V.
               Arabic
               .
               vers
               .
               &
               Calv.
               in
               loc
               .
               P.
               Fagium
               ,
               P.
               Martyr
               .
               Loc.
               Com.
               Class
               .
            
             1.
             cap.
             3.
             
             Sect.
             12.
             
             
               C.
               Celsum
               l.
            
             1.
             
          
           
             Deu.
             18.
             14.
             
          
           
             Gen.
             49.
             7.
             
          
           
             Josh.
             21.
             
          
           
             
               
                 Abul
                 .
                 in
                 Josh.
              
               21.
               c.
               7
               ,
               &
               8.
               
            
             
               
                 V.
                 Sherlog
                 .
                 Antiq.
                 Hebr.
                 l.
              
               2.
               c.
               3.
               s.
               4.
               
            
             
               
                 Masius
                 in
                 Josh.
                 c.
              
               14.
               
            
          
           
             Lev.
             10.
             10.
             
             Deut.
             3●
             .
             10.
             
          
           
             Mal.
             2.
             7.
             
          
           
             Sect.
             3.
             
          
           
             1
             Sam.
             3.
             1.
             
          
           
             1
             Sam.
             9.
             12
             ,
             13.
             
          
           
             1
             Sam.
             7.
             1.
             
          
           
             V.
             J●●
             .
             in
             l.
             
          
           
             1
             Sam.
             19.
             18
             ,
             20.
             
          
           
             1
             Sam.
             1.
             1.
             
          
           
             
               Exercit.
               Sacrae
               l.
               x.
               c.
            
             2.
             
          
           
             
               Philo
               de
               v.
               Mos.
               l.
            
             3.
             
          
           
             Sect.
             4.
             
          
           
             
               V.
               Manass.
               Ben.
               Israel
               .
               Concil
               .
               in
               Exod.
            
             9.
             35.
             
          
           
             
               
                 Jos.
                 de
                 b●ll
                 .
                 Jud.
                 l.
              
               6.
               c.
               6.
               
            
             
               
                 Pineda
                 de
                 rebus
                 Sol.
                 l.
              
               3.
               c.
               28.
               
            
          
           
             Sect●
             
          
           
             
               
                 V.
                 G.
                 ●or
                 .
                 in
                 M●im
                 fundam
                 .
                 leg
                 .
                 c.
              
               7.
               
               Sect.
               1.
               
            
             
               Mr.
               Smith
               of
               
                 Prophecy
                 ch
              
               .
               8.
               
            
          
           
             
               More
               Nevoch
               .
               l.
            
             2.
             c.
             36.
             
          
           
             2
             Pet.
             1.
             21.
             
          
           
             1
             Sam.
             10.
             5.
             
          
           
             Sect.
             6.
             
          
           
             1
             Sam.
             10.
             6.
             
          
           
             1
             Sam
             10.
             12.
             
          
           
             Sect.
             7.
             
          
           
             
               Apol.
               c.
            
             39
             
          
           
             
               Ep.
               l.
            
             10.
             
             Ep.
             97.
             
          
           
             
               Conject
               .
               in
               Varr.
               p.
            
             121
             
          
           
             
               Ap●d
               Phot.
               bibl
               .
               Cod.
            
             239.
             
          
           
             
               Geogr.
               l.
            
             10.
             
          
           
             
               Annal.
               ad
               A.
               M.
            
             2945.
             
             Sect.
             14.
             
          
           
             Sect.
             9.
             
          
           
             1
             Sau●
             .
             10.
             12
             ,
             19
             ,
             24.
             
          
           
             Sect.
             1.
             
          
           
             
               V.
               Maimon
               .
               de
               Idol
               .
               c.
            
             5.
             s.
             1.
             
               et
               ibi
               V●ssium
            
             .
          
           
             Sect.
             2.
             
          
           
             
               V.
               Except
               .
               Gem.
               Sanbed
               .
               c.
            
             10.
             s.
             3.
             
          
           
             1
             K●ng
             .
             22.
             11.
             
             Ie●
             .
             28.
             11.
             
          
           
             Jer.
             20.
             9.
             
          
           
             
               Maim
               .
               desundam
               ,
               legis
               c.
            
             9.
             s
             4.
             
             
               V.
               Abarbinel
               ,
               de
               Cereth
               .
               apud
               Buxtorf
               .
               de
               spons
               .
               &
               divort
               .
               p.
            
             182.
             1
             
             Kings
             13.
             9.
             
             Ver.
             18.
             
          
           
             
               De
               jejuniis
               ,
               cap.
            
             16.
             
          
           
             Sect.
             3.
             
          
           
             
               De
               Idololat
               .
               c.
            
             5.
             s.
             11.
             
          
           
             Ier.
             26.
             
             ●
             .
          
           
             Ver.
             10.
             
          
           
             
               V.
               Grol
               .
               in
               l.
               ●t
               Selden
               .
               de
               Syn.
               l.
            
             2.
             c.
             15.
             s.
             4.
             
               et
               l.
            
             3.
             c.
             6.
             s.
             4
             Ier.
             26.
             16.
             
             Ier.
             38.
             5.
             
          
           
             Luk
             13.
             33.
             
          
           
             Matth.
             23.
             37.
             
          
           
             Matth.
             26.
             59.
             
          
           
             Matth.
             26.
             63.
             
          
           
             Sect
             4.
             
          
           
             Psal.
             105.
             15.
             
             Gen.
             20.
             7.
             
          
           
             1
             Cor.
             14.
             26.
             
          
           
             
               Vid.
               Alstedii
               Trisol
               .
               proph
               .
               p.
            
             53.
             
          
           
             Sect.
             5.
             
          
           
             Deut.
             18.
             21.
             
          
           
             1.
             
          
           
             2.
             
             Sect.
             6.
             
          
           
             3.
             
             Sect.
             7.
             
          
           
             
               De
               fandam
               .
               leg
               .
               cap.
            
             8.
             sect
             .
             7.
             
          
           
             
               De
               Idololat
               .
               cap
            
             5.
             sect
             .
             9.
             
          
           
             Deut.
             13.
             3
             
          
           
             4.
             
             Sect.
             8.
             
          
           
             
               Psa.
               50.
               8.
               51.
               16.
               
            
             
               Isa.
               1.
               11
               ,
               13.
               66.
               3.
               
            
             
               Ierem.
               7.
               21
               ,
               22
               ,
               23.
               
            
          
           
             1
             Kings
             18.
             38.
             
          
           
             
               Vid.
               Jarchi
               in
               Deut.
            
             18.
             21.
             
             
               Et
               Vorst
               .
               ad
               Maim
               .
               de
               sund
               .
               cap.
            
             9.
             sect
             .
             5
             ,
             6
             ,
             7.
             
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             3.
             
             Hypoth
             .
          
           
             2
             King.
             5.
             26.
             
          
           
             1
             Cor.
             14.
             25.
             
          
           
             Sect.
             3.
             
             Hyp.
             2.
             
          
           
             2.
             2.
             9.
             171.
             
             A●t
             .
             2.
             —
             4.
             
          
           
             2.
             2.
             9
             173.
             art
             .
             3.
             
          
           
             Sect.
             4.
             3
             
             Hyp.
             〈◊〉
             
          
           
             Sect.
             5.
             
          
           
             1.
             
          
           
             1
             Kings
             13.
             3.
             
          
           
             2.
             
          
           
             Gal.
             3.
             17.
             
          
           
             Isa.
             44.
             25
             ,
             26
             ,
             28.
             
          
           
             Sect.
             6.
             3.
             
          
           
             
               Conc.
               Tol●t
            
             .
             8.
             c.
             3.
             
          
           
             Isa.
             55.
             3
             ,
          
           
             Sect.
             7.
             4.
             
          
           
             Dan.
             9.
             24.
             
          
           
             Sect.
             8.
             
          
           
             1.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Isa.
             2.
             4.
             
          
           
             11.
             6
             ,
             7.
             
          
           
             Sect.
             9.
             5.
             
          
           
             6.
             
          
           
             Sect.
             10.
             
          
           
             Sect.
             11.
             
          
           
             Jonah
             3.
             4.
             
          
           
             Ionah
             4.
             2.
             
          
           
             Sect.
             12.
             
             Isa.
             38.
             1.
             
          
           
             
               Vates
               l.
            
             1.
             c.
             6.
             
          
           
             Sect.
             13.
             
          
           
             Gen.
             20.
             7.
             1
             
             Kings
             21.
             19.
             
          
           
             
               De
               sund
               .
               legis
               cap.
            
             10.
             s.
             6.
             
          
           
             Sect.
             14.
             
          
           
             Ibid●
             .
             7
             ,
             8.
             
          
           
             Sect.
             15.
             2.
             
             Prop.
             
          
           
             1
             King.
             12.
             27.
             
          
           
             1
             Kin.
             13.
             2.
             
          
           
             1
             King
             18.
             38.
             
          
           
             1
             King.
             18.
             39.
             
          
           
             1
             King.
             17.
             24.
             
          
           
             2
             Kings
             5.
             15.
             
          
           
             Sect.
             16.
             
          
           
             
               De
               sund
               .
               leg●s
               c.
            
             8.
             s.
             1.
             
          
           
             
               Albo.
               l.
            
             1.
             cap.
             18.
             
          
           
             Numb
             .
             16.
             13.
             
          
           
             V.
             28
             ,
             29.
             
          
           
             Ex.
             19.
             9.
             
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             1.
             
          
           
             
               More
               Nevoch
               .
               p.
            
             3.
             c.
             32.
             
          
           
             Sect.
             3.
             2.
             
          
           
             Exod.
             29.
             33.
             
          
           
             Numb
             .
             9.
             11.
             
          
           
             2
             Chron.
             29.
             17.
             
          
           
             
               V.
               Selden
               .
               de
               Amo
               civili
               Jud.
               cap.
            
             9.
             
          
           
             2
             Chron.
             30.
             18.
             
          
           
             v.
             20.
             
          
           
             Hos.
             6.
             6.
             
          
           
             2
             Sam.
             21.
             9
             ,
             10.
             
          
           
             
               Not.
               in
               Aboav
               .
               c.
            
             13.
             
          
           
             Sèct
             .
             4.
             
          
           
             
               Rosh
               Amanana
               ●
            
             .
             13.
             
          
           
             Sect.
             5.
             
          
           
             Ps.
             19.
             10.
             
          
           
             Sect.
             6.
             
          
           
             
               Deut.
               12.
               32.
               
            
             
               
                 De
                 sund
                 .
                 leg
                 .
                 c.
              
               9.
               s.
               1.
               
            
             
               
                 Ikkarim
                 .
                 l.
              
               3.
               c.
               14.
               
            
          
           
             Sect.
             7.
             
          
           
             
               Concil
               .
               in
               Levil
            
             .
             9.
             7.
             
          
           
             
               More
               Nevoch
               .
               p.
            
             2.
             c.
             28.
             
          
           
             Sect.
             8.
             
          
           
             
               De
               Verit.
               Rel.
               Christ.
               l.
            
             5.
             s.
             7.
             
          
           
             Sect.
             9.
             
          
           
             
               More
               Nevoch
               .
               l.
            
             3.
             cap.
             29.
             
          
           
             Sect.
             10.
             
          
           
             Lev.
             19.
             27.
             
          
           
             
               V.
               Voss.
               in
               Maim
               .
               de
               Idol
               .
               c.
            
             12.
             
          
           
             
               Phaleg
               .
               l.
            
             4.
             cap.
             8.
             
          
           
             Lev.
             19.
             
             ●
             .
             19.
             
          
           
             
               
                 More
                 Nev●ch
                 l.
              
               3.
               c.
               37.
               
            
             
               Deu
               22.
               5.
               
            
          
           
             
               V.
               Seld●n
               de
               Das
               yris
               ,
               sy●●
               .
            
             2.
             c●p
             4.
             
          
           
             Lev.
             19.
             19.
             
          
           
             Lev.
             19.
             23.
             
          
           
             Lev.
             19.
             24
             ,
             25.
             
          
           
             
               Lev.
               20.
               2
               ,
               3.
               
            
             
               Gen.
               9.
               4.
               
            
          
           
             
               More
               Nevoch
               .
               p.
            
             3.
             cap.
             48.
             
          
           
             Exod.
             23.
             17
             ,
             19.
             34.
             26.
             
          
           
             Lev.
             20.
             23.
             
               c.
               Celsum
               .
               l.
            
             4.
             
          
           
             
               De
               verit
               .
               Rel.
               Christianae
            
             l.
             5.
             
          
           
             Sect.
             11.
             
          
           
             Gen.
             49.
             10.
             
          
           
             Gal.
             4.
             17.
             
          
           
             Rom.
             4.
             10
             ,
             11.
             
          
           
             Sect.
             12.
             
          
           
             Psal.
             67.
             2.
             
          
           
             Isa.
             2.
             2.
             
          
           
             Mal.
             1.
             11.
             
          
           
             Zach.
             14.
             20.
             
          
           
             Psal.
             110.
             4
             ,
             5.
             6.
             
          
           
             Ver.
             3.
             
          
           
             ●sa
             .
             66.
             21.
             
             Hag.
             2.
             7.
             
             Mal.
             3.
             1.
             
          
           
             Dan.
             9.
             24.
             26
             ,
             27.
             
          
           
             Jer.
             31.
             31
             ,
             32.
             
          
           
             Sect.
             1.
             
          
           
             
               A●ud
               Orig.
               l.
            
             2.
             
          
           
             Sect.
             2.
             
          
           
             Hyp.
             1.
             
          
           
             Sect.
             3.
             
          
           
             1.
             
          
           
             Sèct
             .
             4.
             2.
             
          
           
             Heb.
             11.
             1.
             
          
           
             Sect.
             5.
             3.
             
          
           
             1.
             
          
           
             2.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Sect.
             6.
             3.
             
          
           
             Sect.
             7.
             4.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             8.
             
             Hyp.
             2.
             
          
           
             I●
             fragment
             .
             Cicer.
             
          
           
             Sect.
             9.
             
             Hyp.
             3.
             
          
           
             L.
             1.
             
               de
               Div.
            
             
          
           
             ●
             .
             2.
             
             
               〈◊〉
               Nat.
               Deorum
            
             .
          
           
             
               De
               fals
               .
               relig
               .
               cap.
            
             2.
             
          
           
             Sect.
             10.
             
             Hyp.
             4.
             
          
           
             
               Piadtr
               .
               Od.
            
             1.
             
          
           
             Ioh
             10.
             38.
             
          
           
             Heb.
             2.
             3
             ,
             4.
             
          
           
             Sect.
             11.
             
          
           
             Joh.
             3.
             19.
             
          
           
             Joh.
             5.
             44.
             
          
           
             Matth.
             7.
             14.
             
          
           
             Ioh.
             5.
             40.
             
          
           
             Matth.
             1●
             .
             24.
             
          
           
             Sect.
             1.
             
             Hyp.
             5.
             
          
           
             1.
             
          
           
             
               Sucton
               .
               Vesp.
               c.
            
             7.
             
          
           
             
               Qu●st
               .
               Rom.
               q.
            
             7.
             
          
           
             
               Apol.
               cap.
            
             23.
             
          
           
             
               Apql.
               c.
            
             23●
             
          
           
             Sect.
             2.
             2.
             
          
           
             
               Ciccro
               de
               Div.
               l.
            
             2.
             
          
           
             1.
             
          
           
             Matth.
             12.
             38.
             16.
             1.
             
          
           
             Matth.
             12.
             3.
             9.
             
          
           
             Joh.
             2.
             18.
             
          
           
             
               Joh.
               5.
               36.
               10.
               25.
               
            
             
               Ioh.
               15.
               24.
               
            
          
           
             Ioh.
             1.
             49.
             3.
             11.
             
          
           
             Ioh.
             3.
             2.
             
          
           
             Ioh.
             2.
             23.
             
          
           
             Joh.
             7.
             31.
             
          
           
             Ioh.
             9.
             29
             ,
             30.
             ver
             .
             33.
             
          
           
             ver
             .
             31.
             
          
           
             ver
             .
             36.
             
          
           
             ver
             .
             38.
             
          
           
             John
             11.
             47.
             
          
           
             Sect.
             3.
             2.
             
          
           
             
               C.
               Judaeos
               c.
            
             13.
             
          
           
             Isa.
             35.
             5
             ,
             6
             
          
           
             
               V.
               Grot.
               in
            
             Joh.
             9.
             32.
             
          
           
             Mat.
             11.
             5.
             
          
           
             Mat.
             11.
             9
             ,
             11.
             
          
           
             ●oh
             .
             10.
             41.
             
          
           
             Sect.
             4.
             3.
             
          
           
             Mat.
             4.
             24.
             
          
           
             
               De
               Idolatr
               .
               l.
            
             2.
             c.
             19.
             
          
           
             Mat.
             17.
             14
             
             Luk.
             9.
             39.
             
          
           
             Lib.
             5.
             
          
           
             Mat.
             8.
             28
             
          
           
             Sect.
             5.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             3.
             
          
           
             Lib.
             7.
             
          
           
             Pl
             31.
             
               cd
               .
               Ouz
            
             .
          
           
             
               AdDemetr
               :
               s.
            
             12.
             
          
           
             
               De
               justitia
               lib.
            
             5.
             c.
             〈◊〉
             
          
           
             Apoth●os
             .
          
           
             De
             errore
             pro●
             .
             relig
             .
          
           
             I.
             .
             1.
             
               c.
               C●ls
            
             .
          
           
             Mat
             7.
             22.
             
             Sect.
             6.
             
          
           
             Mark.
             16.
             17.
             
          
           
             
               De
               trad
               .
               disc
               .
               l.
            
             5.
             
          
           
             
               Cont.
               Cels.
               l.
            
             6.
             p.
             302.
             
          
           
             Sect.
             7.
             
          
           
             Mat.
             16.
             17.
             
          
           
             Sect.
             8.
             
          
           
             Luke
             11.
             21
             ,
             22.
             
          
           
             
               Propyl
               .
               Agonist
               .
               ad
               Oedipum
               .
               cap.
            
             2.
             
          
           
             Sect.
             9.
             
          
           
             1.
             
          
           
             2.
             
          
           
             Joh.
             21.
             19
             
          
           
             
               Acts
               2.
               22
               ,
               23
               ,
               38.
               
            
             
               Acts
               3.
               14
               ,
               15
               ,
               16
               ,
               19.
               
            
             
               Acts
               4.
               5.
               
            
          
           
             Acts
             4.
             10
             ,
             12.
             
          
           
             Sect.
             10.
             
          
           
             Joh.
             2●
             .
             22.
             
          
           
             Matth.
             10.
             17
             ,
             18
             ,
             21
             ,
             22
             ,
             28.
             
          
           
             Pl.
             u.
             Phaed.
             
          
           
             2
             Cor
             6.
             
             ●
             .
             5
             ,
             8
             ,
             9.
             
          
           
             Sect.
             11.
             
          
           
             
               Tertul.
               ad
               Scapul
               .
               c.
            
             5.
             
          
           
             
               Apolog.
               c.
            
             47.
             
          
           
             
               Apolog.
               c.
            
             46.
             
          
           
             
               Ad.
               Nationes
               .
               l.
            
             1.
             c.
             4.
             
          
           
             
               Apol.
               c.
            
             46.
             
          
           
             Sect.
             12.
             
          
           
             
               Tertul.
               Apol.
               c.
            
             46.
             
          
           
             Miautius
             Felix
             .
          
           
             
               Tertul.
               Ap.
               cap.
            
             50.
             
          
           
             ●
             
             ●
             
          
           
             
               Tertul.
               A●
               cap.
            
             2●
             
          
           
             Sect.
             13.
             
          
           
             2
             Pet.
             1.
             16.
             
          
           
             
               Antiq.
               l.
            
             2.
             pag.
             128.
             
          
           
             Acts
             2.
             11.
             
          
           
             1
             Joh.
             1
             ,
             2
             ,
             3.
             
          
           
             Luke
             1.
             1
             ,
             2
             ,
             3.
             
          
           
             Acts
             1.
             21
             ,
             22.
             
          
           
             Acts
             2.
             32.
             
          
           
             3.
             15.
             
          
           
             ●
             .
             20.
             
          
           
             ●
             .
             32.
             
          
           
             10.
             39
             ,
             40
             ,
             41
             ,
             42.
             
          
           
             Sect.
             14.
             
          
           
             Prop.
             1.
             
          
           
             Prop.
             2.
             
          
           
             John
             9.
             26.
             
          
           
             Luke
             7.
             12.
             
          
           
             Joh.
             11.
             39.
             
          
           
             John
             20.
             25
             ,
             27.
             
          
           
             Luke
             24.
             37.
             
          
           
             39.
             
          
           
             43.
             
          
           
             Sect.
             15.
             
             Prop.
             3.
             
          
           
             1.
             
          
           
             2.
             1
             
          
           
             1
             Cor.
             15.
             19.
             
          
           
             1
             Cor.
             9.
             16.
             
          
           
             1.
             3.
             
             
               C●●sam
               .
               p.
            
             127
             
          
           
             Sect.
             16.
             
          
           
             1
             Cor.
             2.
             2.
             
             Phil.
             3.
             8.
             
             Gal.
             6.
             14.
             
          
           
             Joh.
             3.
             16.
             
          
           
             Rom.
             5.
             8.
             
          
           
             1.
             
             Tim.
             1.
             15.
             
          
           
             L.
             3.
             
               c.
               Cels.
            
             
          
           
             In
             4.
             
             
               Aen
               .
               id
            
             .
          
           
             
               ●
               Cor.
               3.
               12.
               1
            
             
               Cor.
               2.
               1
               ,
               4.
               1
            
             
               Cor.
               4.
               3
               ,
               4.
               
            
          
           
             2
             Cor.
             4.
             5.
             
          
           
             1
             Co●
             .
             2.
             4.
             
          
           
             2
             Cor.
             4.
             2.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             3.
             p.
             135.
             
          
           
             2
             Cor.
             6.
             8.
             
          
           
             
               Hag.
               2.
               7.
               
            
             
               Isa.
               53.
               3.
               
            
             
               Mat.
               27.
               63.
               
            
          
           
             Act.
             17.
             18.
             
          
           
             Acts
             2.
             22.
             
          
           
             2.
             36.
             
          
           
             5.
             31
             ,
             32.
             
          
           
             Sect.
             17.
             
             Prop.
             4.
             
          
           
             Mat.
             27.
             5.
             
          
           
             Sect.
             18.
             
             Prop.
             5.
             
          
           
             1
             Cor.
             2.
             5.
             1
             
             Cor.
             1.
             27.
             
          
           
             
               Dialog
               .
               cum
               Tryph.
               p.
            
             125.
             
               ed.
               Par.
            
             
          
           
             
               Hist.
               Eccl.
               l.
            
             5.
             c.
             10.
             
          
           
             
               Euseb.
               l.
            
             6.
             c.
             20.
             
          
           
             
               Hist.
               l.
            
             6.
             cap.
             18.
             
          
           
             
               E●seb
               .
               l.
            
             6.
             cap.
             20.
             
          
           
             
               Hist.
               Eccles.
               l.
            
             6.
             c.
             35.
             
          
           
             Lib.
             6.
             c.
             35.
             
          
           
             Lib.
             6
             c.
             36.
             
          
           
             
               A●g
               .
               de
               doctr
               .
               Christiana
               .
               l.
            
             2.
             cap.
             40.
             
          
           
             Sect.
             19.
             
          
           
             
               ●polog
               .
               ●p
            
             .
             36.
             
          
           
             
               ●pol
               .
               c.
            
             3.
             
          
           
             Sect.
             20.
             
          
           
             1.
             
          
           
             
               Arnob.
               ●
               .
               gentes
               l.
            
             ●
             .
          
           
             C.
             
               gentes
               lib.
            
             2
             p.
             44.
             
          
           
             Sect.
             21.
             
          
           
             
               
                 Tertul.
                 ad
                 Nat.
                 l.
              
               1.
               cap.
               10.
               
            
             
               
                 Symmach
                 .
                 cp
                 .
                 l.
              
               10.
               ep
               .
               61.
               
            
             
               
                 Liban
                 .
                 oral
                 .
                 de
                 Templis
                 .
              
            
          
           
             
               Minul
               .
               F●
               lix
               .
               p.
            
             6.
             
          
           
             
               Arnob.
               ●
               .
               gent.
               l.
            
             2.
             pag.
             90.
             
          
           
             
               De
               nat
               .
               Deorum
               l.
            
             3.
             
          
           
             
               Lactant.
               de
               orig
               .
               error
               .
               l.
            
             2.
             c.
             6.
             
          
           
             Ambros.
             ep
             .
             c.
             Symmach
             .
          
           
             
               De
               orig
               .
               err
               .
               l.
            
             2.
             c.
             6.
             
          
           
             
               C.
               gent.
               l.
            
             2.
             
          
           
             
               Minut.
               i●
               Octavio
               .
               pag.
            
             6.
             
          
           
             
               Apolo
               .
               c.
            
             38.
             
          
           
             
               Observat.
               in
               Arnob.
               l.
            
             4.
             
          
           
             
               Histor.
               l.
            
             27
             
               Arnob.
               l.
            
             4.
             
          
           
             
               Lact.
               〈◊〉
               .
               l.
            
             5.
             c.
             11.
             
          
           
             L●b
             .
             10.
             ●p
             .
             97.
             
          
           
             
               Apolog.
               cap.
            
             38.
             
          
           
             
               Apud
               Euseb
               .
               l.
            
             6.
             
             
               Eccl.
               hist.
               cap.
            
             19.
             
          
           
             
               Tertul.
               Apol
               .
               c.
            
             4.
             
          
           
             
               Apud
               Euseb
               .
               Eccl.
               hist.
               l.
            
             7.
             cap.
             11.
             
          
           
             Acts
             17.
             18.
             
          
           
             19.
             27.
             
          
           
             
               Lactant.
               l.
            
             5.
             cap.
             11.
             
          
           
             
               
                 Plia
                 ep
                 .
                 l.
              
               10.
               cp
               .
               97.
               
            
             
               
                 Tac●
                 .
                 An.
                 l.
              
               15.
               
            
             
               
                 Sucton
                 .
                 in
                 N●
                 .
                 one
                 .
              
            
          
           
             
               Tertal
               .
               Ap.
               c.
            
             27.
             c.
             35.
             
          
           
             
               Apol.
               c.
            
             29.
             
          
           
             
               Herold
               .
               in
               Tertul.
               Apol.
               cap.
            
             29.
             
          
           
             
               Apol.
               c.
            
             32.
             
          
           
             cap.
             33.
             
          
           
             Cap.
             34.
             
          
           
             Cap.
             35.
             
          
           
             Cap.
             38.
             
          
           
             2
             Cor.
             10.
             4
             ,
             5.
             
          
           
             Sect.
             22.
             2.
             
          
           
             3
             Cor.
             2.
             14.
             
          
           
             
               Orig.
               l.
            
             1.
             
               c.
               Cels.
               Gal.
               de
               d
               ffer
               .
               puls
               .
               lib.
            
             2.
             c.
             4.
             
          
           
             Sect.
             23.
             
          
           
             
               Matt●
               .
               58.
               16.
               24.
               
            
             
               Tit.
               2.
               12.
               
            
          
           
             
               2
               Tim.
               2.
               19.
               
            
             
               2
               Cor.
               7.
               1.
               
            
          
           
             2
             Thes.
             1.
             7
             ,
             8.
             
          
           
             Rom.
             1.
             18.
             
          
           
             
               1
               Cor.
               6.
               9
               ,
               10.
               
            
             
               Gal.
               420.
               
            
             
               Eph.
               5.
               5
               ,
               6.
               
            
          
           
             Heb.
             12.
             34.
             
          
           
             ●
             Joh.
             2.
             14.
             
          
           
             
               James
               4.
               4.
               
            
             
               Col.
               3.
               1
               ,
               2.
               
            
             
               Phil.
               3.
               20.
               
            
             
               Mat.
               6.
               20.
               
            
             
               2
               Cor.
               4.
               18.
               
            
          
           
             Col.
             1.
             12.
             
          
           
             Rom.
             1.
             16.
             
          
           
             
               August
               .
               de
               Civit.
               Dei
               ,
               l.
            
             2.
             c.
             19.
             
          
           
             Psalm
             29.
             5
             ,
             8
             ,
             9.
             
          
           
             Act.
             26.
             18.
             
          
           
             1
             Cor.
             6.
             
             ●
             .
             10
             ,
             11.
             
          
           
             1
             Thes.
             1.
             9
             ,
             10.
             
          
           
             
               C.
               Celsum
               l.
            
             2.
             p.
             78
             ,
             85.
             lib.
             1.
             p.
             21.
             
          
           
             
               Orig.
               c.
               Cels.
               l.
            
             3.
             p.
             128.
             
          
           
             
               Orig.
               l.
            
             1.
             p.
             50.
             
          
           
             
               Orig.
               l.
            
             3.
             p.
             150.
             
          
           
             
               〈◊〉
               .
               ac
               salf
               .
               sap
               .
               l.
            
             3.
             c.
             25.
             
          
           
             ●ap
             .
             26.
             
          
           
             Sect.
             24.
             
          
           
             ●
             
             ●
             .
          
           
             〈◊〉
             .
             〈◊〉
             .
             Celsam●
             .
             21.
             
             〈◊〉
             .
             〈◊〉
             ●
             .
             110.
             
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             Matth.
             24.
             24.
             
          
           
             ●
             .
             Thes.
             2.
             9
             
          
           
             John
             5.
             36.
             
          
           
             〈◊〉
             .
             10.
             25
             ,
             38.
             14.
             11.
             15.
             24.
             
          
           
             Sect.
             3.
             
          
           
             
               O●ig
               .
               lib.
            
             2.
             
               c
               Cels.
            
             
          
           
             
               Tzemach
               David
               n.
            
             895.
             
          
           
             V.
             ep
             .
             Maimon
             .
             in
             not
             .
             Vorstii
             ad
             Tzem
             .
             Dav.
             
          
           
             Sect.
             4.
             
          
           
             1.
             
          
           
             
               De
               s●escript
               .
               adv
               .
               haeret
               .
               cap.
            
             36.
             
          
           
             Sect.
             5●
             
          
           
             
               Chrysosl
               .
               in
            
             1
             Cor.
             2.
             ●om
             .
             6.
             p.
             276.
             
             To.
             3.
             
               ed.
               Eton.
            
             
          
           
             
               〈◊〉
               .
               Re●g
               .
               cap.
            
             25.
             
          
           
             
               De
               Civit.
               Dei
               l.
            
             22.
             cap.
             8.
             
          
           
             2
             Thes.
             2.
             9
             ,
             10.
             
          
           
             Sect.
             6.
             2.
             
          
           
             Deut.
             13.
             1
             ,
             2
             ,
             3.
             
          
           
             2
             Thes.
             2.
             9.
             
          
           
             Sect.
             7.
             3.
             
          
           
             Lib.
             2.
             
               c.
               Cels.
            
             
          
           
             
               V.
               Grot.
               in
            
             2
             Thes.
             29.
             
               in
               opusc
            
             .
          
           
             Sect.
             8
             4.
             
          
           
             Matth.
             12
             ▪
             25
             ,
             26.
             
          
           
             Sect.
             9.
             5.
             
          
           
             
               Arnob.
               c.
               gentes
               l.
            
             1.
             pag.
             25
             ,
             26
             ,
             &c.
             
          
           
             Joh.
             21.
             25.
             
          
           
             Gui.
             Ader
             de
             morbis
             Evangel
             .
          
           
             Sect.
             10.
             6
             ,
          
           
             Exod.
             8.
             10
             ,
             12
             ,
          
           
             8.
             19
             ,
             22.
             
          
           
             8.
             6
             ,
             7.
             
          
           
             8.
             19.
             
          
           
             9.
             11.
             
          
        
         
           Notes for div A61580-e265270
           
             Sect.
             1.
             
          
           
             Heb.
             11.
             6.
             
          
           
             Sect.
             2.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             1●
             cap.
             38.
             
          
           
             
               De
               rerum
               Nat.
               lib.
            
             1.
             
          
           
             
               De
               Nat.
               D●or
               .
               lib.
            
             1●
             .
             cap.
             86.
             
          
           
             
               De
               Nat.
               Deor.
               lib.
            
             ●
             .
             cap.
             44.
             
          
           
             Sect.
             3.
             
          
           
             Prop.
             1.
             
          
           
             Sect.
             4.
             
          
           
             Sect.
             5.
             
          
           
             Sect.
             6.
             
          
           
             Sect.
             7.
             
             Prop.
             2.
             
          
           
             Sect.
             8.
             2.
             
          
           
             Sect.
             9.
             2.
             
          
           
             Sect.
             10.
             
             Prop.
             3.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             2.
             
          
           
             Sect.
             11.
             
          
           
             Lib.
             10.
             
               in
               v.
               Epic.
               v.
               Gassend
               .
               To.
            
             2.
             l.
             3.
             sect
             3.
             
          
           
             Lib.
             4.
             
          
           
             
               De
               Nat.
               Deor.
               lib.
            
             1.
             
          
           
             Sect.
             12.
             
          
           
             Sect.
             13.
             
          
           
             2.
             
          
           
             
               Metaphys
               .
               lib.
            
             4.
             c.
             4.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             3.
             
          
           
             
               De
               Nat.
               D●or
               .
               l.
            
             1.
             
             &
             
               De
               Legibus
               lib.
            
             2.
             
          
           
             
               Addend
               .
               ad
               lib.
            
             1.
             
             
               De
               Idol
               .
               p.
            
             2.
             
          
           
             
               v.
               Acost●m
               lib.
            
             5.
             c.
             3.
             
             
               Lips.
               Monit
               .
               &
               exempl
               .
               Politic.
               
            
          
           
             Sect.
             14.
             2.
             
          
           
             
               
                 vid.
                 Des
                 Cartes
                 Metaphys
                 .
                 Medi●
                 .
                 &
                 Resp.
                 ad
                 Object
                 .
              
            
             
               D.
               
                 H.
                 More
              
               Antidote
               against
               Atheism
               ,
               lib.
               1.
               ch
               .
               8.
               
            
             
               
                 Append.
                 ch
              
               .
               5
               ,
               6
               ,
               7.
               
            
          
           
             Sect.
             15.
             
          
           
             
               De
               Nat.
               Dcor
               .
               l.
            
             2.
             c.
             95.
             
          
           
             
               De
               Legilus
               lib.
            
             2.
             
          
           
             Sect.
             16.
             
          
           
             
               Lucret.
               l.
            
             4.
             
          
           
             
               Gassend
               .
               To.
            
             2.
             lib
             2.
             sect
             .
             3.
             
          
           
             
               A●●sto●
               .
               de
               pa●t
               .
               A●im
               .
               l.
            
             4.
             
          
           
             Sect.
             17.
             3.
             
          
           
             Sect.
             18.
             
          
           
             
               Hobbs
               Hu●
               man.
               nature
               ch
            
             .
             3.
             sect
             .
             1.
             
          
           
             Sect.
             7.
             
          
           
             Pres.
             ad
             Quaest.
             Natur.
             
          
           
             
               Manil.
               l
            
             4.
             
          
           
             Sect.
             19.
             2.
             
          
           
             
               Disput
               l.
            
             1.
             cap.
             56.
             
          
           
             
               V.
               D.
               H.
               Mores
            
             Mystery
             of
             Godl
             .
             l.
             7.
             ch
             .
             14
             ,
             15
             ,
             16
             ,
             17.
             
          
           
             Sect.
             1.
             
          
           
             
               M●e
               N●-●●●h
               .
               p.
            
             2.
             cap.
             25.
             
          
           
             Sect.
             2.
             
          
           
             
               Aristot.
               de
               Caelo
               l.
            
             1.
             cap.
             10.
             
          
           
             
               De
               Na●●
               ,
               Dcor
               .
               l.
            
             1.
             cap.
             25.
             
          
           
             
               Biblioth
               .
               l.
            
             1
             
               V.
               Euseb.
               P●aep
               .
               ●vang
               .
               l.
            
             10
             
          
           
             
               Diog.
               Lacrt.
               proaem
               .
               p.
            
             7.
             
          
           
             
               V.
               Selde●
               .
               de
               jure
               nat
               .
               &
               geat
               .
               apud
               Ebraeos
               .
               l.
            
             1.
             c.
             2.
             
          
           
             
               Voss.
               de
               Sectis
               Philosoph
               .
               c.
            
             6.
             sect
             .
             5.
             
          
           
             
               V.
               Math●m
               .
               Hieroglyph
               .
               Kircheri
               .
               To.
            
             3
             
               Occlip
               .
               Aegypt
            
             .
          
           
             
               Plutarch
               .
               de
               plac
               .
               Philos.
               l.
            
             1.
             cap.
             3.
             
          
           
             Sect.
             3.
             
          
           
             V.
             Thalet
             .
          
           
             
               Plato
               i●
               Timaeo
               .
               p.
            
             1047.
             
               cd
               .
               Ficini
            
             .
          
           
             
               Chalcid
               .
               Timaeus
               .
               p.
            
             24.
             
               ed.
               Meurs
            
             .
          
           
             
               Aanot.
               in
               l.
            
             1.
             
               deVerit
               .
               Christ.
               Reli.
            
             
          
           
             
               Chalcid
               .
               in
               Tim.
               p.
            
             394.
             
          
           
             
               Eus●b
               .
               Praep.
               Evang.
               l.
            
             1.
             cap.
             10.
             
          
           
             Gen.
             1.
             2.
             
          
           
             
               〈◊〉
               .
               in
               T●m
               .
               p.
            
             378.
             
          
           
             
               Sceptical
               Chymist
               .
               p.
            
             115.
             &c.
             
          
           
             Iliad
             .
             ξ.
             
          
           
             
               Odyss
               .
               ξ.
               Chalcid
               .
               p.
            
             378.
             
          
           
             
               V.
               Meurs
               .
               in
               Chal.
               p.
            
             37.
             
          
           
             
               Metaphys
               .
               l.
            
             1.
             c.
             3.
             
          
           
             Sect.
             4.
             
          
           
             
               Platon
               .
               Sophist
               .
               p.
            
             185.
             
               ed.
               Fic
            
             .
          
           
             Sect.
             5.
             
          
           
             
               Arist.
               de
               coelo
               l.
            
             16.
             cap.
             10.
             
          
           
             V.
             Laert.
             in
             vi●
             .
             Democriti
             .
          
           
             
               Ocellus
               Lucanus
               p.
            
             16.
             
               cd
               .
               Commel
            
             .
          
           
             
               Physi●
               .
               l.
            
             4.
             
          
           
             
               De
               Nat.
               l.
            
             1.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             2.
             
          
           
             
               More
               N●voch
               .
               p.
            
             2.
             c.
             17.
             
          
           
             Sect.
             6.
             2.
             
          
           
             
               De
               Natur.
               Univer
               .
               p.
            
             8.
             
          
           
             
               Arislot
               .
               dogmat
               .
               evers
               .
               p.
            
             111.
             
          
           
             
               Justin.
               M●rtyr
               .
               op
               .
               p.
            
             123.
             
          
           
             Sect.
             7.
             3.
             
          
           
             De
             Nat.
             Dcor
             .
             l.
             z.
             
          
           
             Sect.
             8.
             
          
           
             
               V●lkelius
               de
               vera
               rel
               .
               l.
            
             2.
             c.
             4.
             
          
           
             
               Galen
               de
               usa
               part
               .
               l.
            
             11.
             
          
           
             
               Chalcid
               .
               in
               T●m
               .
               p.
            
             372.
             
          
           
             
               Origen
               .
               Philoc.
               cap.
            
             24.
             
             
               Tertul.
               ad
               .
               Hermog
               .
               per
               tot
               .
               Sect.
            
             9.
             
          
           
             De
             Animae
             procreat
             .
             ●
             Timaeo
             .
          
           
             
               Chalcid
               .
               in
               Tim.
               p.
            
             377
             
          
           
             T.
             401.
             
          
           
             Pag.
             393.
             
          
           
             V.
             Zenon
             .
          
           
             
               V.
               Lipsium
               in
               Physiol
               .
               Sto.
               l.
            
             1.
             c.
             4.
             
          
           
             Epist.
             65.
             
          
           
             Presat
             .
             ad
             Nat
             Quaest.
             Eclog.
             Physic
             .
          
           
             
               In
               Tim.
               p.
            
             388.
             
          
           
             Sect.
             10.
             
          
           
             
               Physiol
               .
               Stoic
               .
               l.
            
             2.
             c.
             2.
             
          
           
             
               vers
               .
               Hermog
               .
               c.
            
             4.
             
          
           
             Cap.
             7.
             
          
           
             Cap.
             8.
             
          
           
             
               Orig.
               Philoc
               .
               c.
            
             24.
             
          
           
             Sect.
             11.
             
          
           
             
               Apud
               Diog.
               Laert.
               l.
            
             10.
             
             
               Lucret.
               de
               Nat.
               l.
            
             5.
             
          
           
             
               
                 Praep.
                 Evang.
                 l.
              
               14
               c.
               22.
               p
               421
               
                 ed.
                 R.
                 St.
              
               
            
             
               
                 De
                 Placitis
                 Phil.
                 l.
              
               1.
               c.
               4
               
                 A●not
                 .
                 in
                 Senec.
                 de
                 provid
                 .
              
            
          
           
             
               De
               Nut.
               ret
               .
               l.
            
             1.
             
          
           
             L●b
             .
             5.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             1.
             
          
           
             Sect.
             12.
             
          
           
             
               D
               :
               Nat.
               Dear
               .
               l.
            
             2.
             
          
           
             
               V.
               Gassendum
               de
               Logica
               Epicuri
               .
               Op
               To.
            
             1.
             c.
             7.
             
             Can.
             7.
             
          
           
             Sect.
             13.
             2.
             
          
           
             
               D●
               Generat
               .
               Anim.
               Exercit.
            
             72.
             
          
           
             
               De
               Nat.
               Deor.
               l.
            
             2.
             
          
           
             
               De
               Divinat
               .
               l.
            
             1.
             
             
               De
               Finibus
               lib.
            
             1.
             
          
           
             Sect.
             14.
             
          
           
             
               
                 Physic.
                 s.
              
               1.
               l
               3.
               c.
               7.
               
            
             
               
                 De
                 apparent
                 .
                 magnitud
                 .
                 Solis
                 bumilis
                 &
                 sublimis
                 .
                 Sp.
              
               4.
               sect
               .
               3.
               
            
             
               
                 De
                 motu
                 .
                 Physic.
                 s.
              
               1.
               l.
               5.
               c.
               2.
               
            
             
               
                 Vep
                 de
                 motu
                 impresse
                 à
                 motore
                 translato
                 .
                 To.
              
               3.
               
                 op
                 .
                 Sect.
              
               15.
               
            
          
           
             
               Praep.
               Evangel
               .
               l.
            
             14.
             c.
             22.
             
          
           
             
               V
               Des
               Cartes
               Princip
               .
               p.
            
             2.
             art
             .
             54
             ,
             55
             ,
             56.
             
          
           
             History
             of
             Fluid
             .
             and
             
               Firmness
               .
               p.
            
             202.
             
          
           
             Sect.
             16.
             
          
           
             
               Physic.
               s.
            
             1.
             l.
             3.
             c.
             7.
             
          
           
             
               De
               Fin.
               l.
            
             1
             
          
           
             
               De
               rerum
               nat
               .
               l.
            
             2.
             
          
           
             
               De
               Fin.
               bon
               .
               et
               mal
               .
               lib.
            
             1.
             
          
           
             
               De
               Animae
               procreat
               .
               ●
               Timaeo
               .
            
             
               Tu●nebus
               in
               Ciceron
               .
               de
               Fato
               .
            
          
           
             Lib.
             2.
             
          
           
             Lib.
             de
             Fato
             .
          
           
             Sect.
             17.
             
          
           
             
               Prap.
               Evang
               .
               l.
            
             14.
             c.
             24.
             
          
           
             
               Laert.
               l.
            
             10.
             
          
           
             D.
             
               H.
               More
               Antid
            
             .
             against
             Atheism
             ,
             part
             2.
             
          
           
             
               Censor
               .
               de
               die
               Nat.
               c.
            
             ●
             .
          
           
             
               Antholog
               .
               l.
            
             1.
             c.
             15.
             
          
           
             Sect.
             18.
             
          
           
             
               Princip
               .
               p.
            
             3.
             
             Art.
             46.
             &c.
             
          
           
             
               
                 Antidote
                 .
                 b.
              
               2.
               ch
               .
               1.
               
            
             
               Immortality
               of
               the
               soul.
               b.
               1.
               c.
               11.
               s.
               3.
               &c.
               Ep.
               3
               
                 ad
                 C●rtes
                 .
                 p.
              
               ●8
            
          
           
             
               Resp.
               ad
               .
               ep
            
             .
             3.
             
             
               H.
               Mori
               .
               p.
            
             104.
             
          
           
             
               
                 More
                 Nevoch
                 .
                 l.
              
               2.
               c.
               30.
               
            
             
               
                 Physic
                 s.
              
               1.
               l.
               7.
               c.
               6.
               
            
          
           
             Eccl.
             8.
             17.
             
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             
               Diog.
               Laer.
               l.
            
             10.
             
          
           
             Disserl
             .
             29.
             
          
           
             
               T●lly
               de
               F●aib
               .
               l.
            
             1.
             
             
               De
               nat
               .
               D.
               or●
            
             .
             2.
             
               ●lutarch
               advers
               .
               Co●●t
            
             .
          
           
             Sect.
             3.
             
          
           
             Act.
             17.
             28
             
          
           
             Sect.
             4.
             
          
           
             
               ●●g
               .
               c.
               Cels.
               l.
            
             4.
             p.
             207.
             
          
           
             
               Comment
               .
               in
               Epictet
               .
               c.
            
             34.
             
          
           
             Sect.
             5.
             2.
             
          
           
             De
             his
             qui
             sero
             puniuntur
             a
             numine
             .
          
           
             Sect.
             6.
             
          
           
             
               
                 Vid.
                 Thom.
              
               1.
               
                 p.
                 q.
              
               63.
               art
               .
               1.
               
            
             
               
                 Estium
                 in
                 sentent
                 .
                 l.
              
               2
               ,
               dist
               .
               7.
               
               Sect.
               9.
               
            
          
           
             
               Com.
               in
               Epict.
               cap●
            
             34.
             p.
             175.
             
          
           
             Pag.
             180.
             
               ed.
               Salonasii
            
             .
          
           
             Sect.
             7.
             
          
           
             Pag.
             186.
             187●
             
          
           
             Sect.
             8.
             
          
           
             
               ●ierocl
               :
               in
               aurea
               Carmina
               .
               p.
            
             77.
             
          
           
             Plat.
             in
             Pbaed
             .
          
           
             Sect.
             9.
             
          
           
             
               Plutarch
               .
               de
               Isid.
               &
               Osir.
               p.
            
             369.
             
               ed.
               
               Fr.
            
             
          
           
             
               Plut.
               in
               Alex.
               
            
             
               Diog.
               Lac●tius
               pro.
               em
               .
               ad
               vit
               .
               Philosoph
               .
            
          
           
             Sect.
             10.
             
          
           
             
               〈◊〉
               .
               de
               Heres
               .
               c.
            
             46.
             
          
           
             Sect.
             11.
             
          
           
             De
             Isid.
             &
             Osiride
             .
          
           
             
               Chalcid
               .
               in
               Timae
               .
               p.
            
             394.
             
          
           
             Timae●
             .
          
           
             Sect.
             12.
             
          
           
             
               Chalcid
               .
               in
               Tim.
               p.
            
             39●
             .
          
           
             
               M●xim
               .
               Tyrius
               Serm.
            
             25.
             
             
               Seneca
               de
               Provid
               c.
            
             5.
             
          
           
             Prasat
             .
             ad
             natur
             .
             quaest
             .
          
           
             1.
             
          
           
             
               Tertul.
               ad
               :
               .
               Hermog
            
             .
             c.
             10.
             
          
           
             2.
             
          
           
             3.
             
          
           
             Sect.
             13
             ▪
             
          
           
             
               
                 Euseb.
                 Eccles
                 .
                 hist.
                 l.
              
               6.
               c●p
               .
               19.
               
            
             
               
                 H●rony
                 .
                 de
                 Script
                 .
                 Eccl.
                 De
                 vit
                 .
                 &
                 Script
                 .
                 Porphyr
                 .
                 c.
              
               6.
               
            
          
           
             Plato
             in
             Epinom
             .
          
           
             
               Apol.
               c.
            
             47.
             
          
           
             
               Tertul.
               de
               A●●ma
               cap.
            
             2.
             
          
           
             
               De
               Proscript
               .
               advers
               .
               haeret
               .
               cap.
            
             7.
             
          
           
             Sect.
             14.
             
          
           
             Sect.
             15.
             1.
             
          
           
             
               De
               Abstinent
               .
               lib
            
             3.
             
             Sect.
             27.
             
          
           
             
               Hierocl
               .
               in
               Pythag.
               Carm.
               p.
            
             261.
             
          
           
             
               Hierocles
               in
               Pythag.
               p.
            
             254.
             
          
           
             Sect.
             16.
             2.
             
          
           
             
               In
               aur
               .
               Carm.
               p.
            
             258.
             
          
           
             3.
             
          
           
             
               August
               de
               Civit.
               D●i
               l.
            
             10.
             c.
             33.
             
          
           
             Sect.
             17.
             
          
           
             
               D.
               Casaubon
            
             Original
             of
             Temporal
             evils
             .
          
           
             
               Plutarch
               .
               de
               Isid.
               &
               Osi●
               .
               p.
            
             361.
             
          
           
             
               Jamblichus
               de
               myster
               .
               p.
            
             105.
             
          
           
             Sect.
             18.
             2.
             
          
           
             
               Orig
               c.
               Cels.
               lib.
            
             6.
             
          
           
             
               
                 Antiq.
                 lect
                 .
                 l.
              
               2.
               c
               7.
               
            
             
               
                 Euseb.
                 de
                 Praep.
                 Evang.
                 l.
              
               1
               ▪
               cap.
               10.
               
            
          
           
             Apolog.
             2.
             
          
           
             Satyr
             .
             1.
             
          
           
             
               Heins
               .
               Aristarch
               .
               p.
            
             18.
             ed.
             
             1627.
             
          
           
             ●●●d
             .
             B.
             
          
           
             3.
             
          
           
             
               Origen
               .
               c.
               Cels.
               l.
            
             4.
             p.
             189.
             
          
           
             Sect.
             20.
             
          
           
             
               Comment
               in
               Epictet
               .
               c.
            
             38.
             p.
             223.
             
          
           
             
               Tully
               l.
            
             3.
             
               de
               Nat.
               Deor.
            
             
          
           
             Sect.
             21.
             
          
           
             
               Plutarch
               .
               de
               his
               qui
               sero
               pu●iuntur
               à
               numine
               p.
            
             550.
             
               ed.
               
               Fr.
            
             
          
           
             Luk.
             6.
             35
             ,
             36.
             
          
           
             
               Plutarch
               .
               p.
            
             551.
             
             Rev.
             2.
             21.
             
          
           
             Isa.
             57.
             31.
             
          
           
             
               Plut.
               p.
            
             561.
             
          
           
             Sect.
             22.
             
          
           
             
               Senec.
               de
               Provid
               .
               c.
            
             1
             
          
           
             Sect
             1.
             
          
           
             Act.
             17.
             26.
             
          
           
             Odyss
             .
             v.
             
          
           
             1
             Cor.
             15.
             45
             ,
             47.
             
          
           
             Marke
             10.
             6
             ,
             7.
             
          
           
             Gen.
             2.
             23.
             24.
             
          
           
             Sect.
             2.
             
          
           
             Gen.
             3.
             20.
             
          
           
             
               Selden
               .
               de
               jure
               natur
               .
               &
               gent.
               l.
            
             1.
             c.
             ●
             .
             p.
             65
             
          
           
             Sect.
             3.
             
          
           
             Gen.
             6.
             5
             ,
             7.
             ●
             
          
           
             Gen.
             7.
             21.
             
          
           
             23.
             
          
           
             Sect.
             4.
             
          
           
             Gen.
             1
             ,
             20
             ,
             21.
             
          
           
             Ver.
             24.
             
          
           
             Ver.
             26.
             
          
           
             Gen.
             2.
             6.
             
          
           
             Sect.
             5.
             
          
           
             
               Hist.
               of
               the
               World.
            
             1
             
               B.
               c.
            
             7.
             sect
             .
             6.
             
          
           
             Job
             12
             15.
             
          
           
             Gen.
             7.
             11.
             
          
           
             ●●id
             .
          
           
             〈◊〉
             .
             2.
             
               ●p
               .
               Phys.
               sect
            
             .
             3.
             
             ●1
             .
          
           
             
               Plut.
               in
               Aemil●n
               .
               Plin.
               l.
            
             2.
             c.
             65.
             
          
           
             
               Voss.
               in
               Pomp.
               Melā
               l.
            
             2.
             c.
             2.
             p.
             115.
             &c.
             
          
           
             
               V.
               Varenium
               Geogr.
               General
               .
               l.
            
             1
             c.
             10
             prop.
             3
             
          
           
             Sect.
             6.
             
          
           
             
               V.
               Gassend
               .
               vit
               .
               Pereskii
               l.
            
             3.
             p.
             292.
             
          
           
             Sect.
             7.
             
          
           
             Gen.
             6.
             15.
             
          
           
             Buteo
             de
             arca
             Noe.
             
          
           
             p.
             93.
             
             
               Ho●tus
               de
               fabrica
               Arcae
               Noab●●
               .
               66.
               
            
          
           
             Sect.
             8.
             
          
           
             
               
                 V.
                 Grot.
                 Annot.
                 in
                 l.
              
               1.
               
                 deVerit
                 .
                 r
                 lig
                 Christ.
                 Vo●
                 .
                 Isago
                 .
                 Chronolog
                 .
                 dissert
                 .
              
               4.
               c.
               2.
               
               &
               3.
               
            
             
               
                 Bochart
                 .
                 Geogr
                 sacr
                 .
                 l.
              
               1.
               c.
               4.
               
            
             
               
                 August
                 .
                 de
                 Civit.
                 Dei.
                 l.
              
               18
               c.
               12.
               &
               
                 ibi
                 .
                 Lud.
                 Viv.
                 Euseb.
                 Chr.
                 p.
              
               5.
               cd
               .
               2.
               
            
             
               
                 Scaliger
                 .
                 If.
                 Voss.
                 epist.
                 ad
                 Colvium
                 .
                 pag.
              
               409.
               
            
             
               
                 Martin
                 .
                 hist.
                 Sinic
                 .
                 l.
              
               1.
               p.
               12.
               
            
             
               
                 Joh.
                 de
                 Lact.
                 de
                 orig
                 .
                 gent.
                 American
                 .
                 l.
              
               1.
               p.
               115.
               
            
          
           
             
               Gro.
               Annot.
               ad
               l.
            
             1.
             
               de
               Verit.
               Ari.
               Montan.
               Phaleg
               .
               Junius
               in
               Gen.
            
             10.
             
             
               Bochart
               .
               Geogr.
               Sacr.
               p.
            
             1.
             
          
           
             Sect.
             9.
             
          
           
             
               Petav.
               de
               doctr
               .
               temp
               .
               l.
            
             9
             c
             14.
             
             Tom.
             2.
             
          
           
             
               Vsser
               .
               Annales
               Vet.
               Test.
               A.
               M.
            
             2737.
             
          
           
             
               Castigat
               .
               adv
               .
               Hornium
               .
               c.
            
             10.
             
             Gen.
             91.
             
          
           
             
               Petav.
               de
               doctrin
               .
               temp
               .
               l.
            
             9.
             c
             14.
             
          
           
             
               Usser
               .
               Chronol
               .
               Sacr.
               c.
            
             5.
             
          
           
             
               Horn.
               desens
               .
               dissert
               .
               de
               aet
               .
               mundi
               .
            
             6.
             26.
             
          
           
             
               
                 Proleg
                 .
                 ad
                 bibl
                 .
                 Polyglot
                 .
                 cap.
              
               9.
               s.
               58
               ,
               63
               ,
               &c.
               
            
             
               
                 Isaac
                 Vossius
                 de
                 LXX
                 .
                 I●●●rp
                 .
                 &
                 〈◊〉
                 .
              
               History
               of
               the
               World.
               p.
               1.
               b.
               2.
               c.
               1.
               s●ct
               .
               7.
               
            
          
           
             Sect.
             10.
             2.
             
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             .
             Schol.
             〈◊〉
             Arist.
             Acharn●ns
             .
          
           
             Stephanus
             de
             〈◊〉
             .
             v.
             〈◊〉
             .
             Hom.
             l.
             u.
             
          
           
             Dio●●●●u
             .
             416.
             
          
           
             
               Ar.
               Montan
               .
               Phaleg
               .
               ●
               .
            
             24.
             
          
           
             
               Bochart
               .
               Phal●g
               .
               l.
            
             3.
             cap.
             10.
             
          
           
             Sect.
             11.
             
          
           
             
               Geogr.
               l.
            
             7.
             
             
               V.
               cho
               isst
               .
               in
               Apollonium
               l.
            
             4.
             v.
             262.
             
          
           
             
               Geogr.
               l.
            
             9.
             
          
           
             In
             Arcad.
             
          
           
             
               Strabo
               .
               l.
            
             13
             
          
           
             Lib.
             7.
             
          
           
             In
             Imag●
             
          
           
             Sect.
             12.
             
          
           
             
               De
               Hellen.
               p.
            
             315.
             
          
           
             Sect.
             13.
             
          
           
             
               Grot.
               not
               .
               in
               lib.
            
             1.
             
               de
               jur
               .
               b●l
            
             .
             &c.
             cap.
             3.
             
             
               Sal●de
               Hellen
            
             .
          
           
             Gen.
             11.
             19
             ,
             21.
             
          
           
             D●
             Seyth●s
             .
             ep
             .
             ad
             .
             〈◊〉
             .
             &
             〈◊〉
             .
          
           
             Sect.
             14.
             
          
           
             Lib.
             5.
             
          
           
             Lib.
             12.
             
          
           
             Lib.
             5.
             
          
           
             
               O●ly
               〈◊〉
            
             .
             175.
             
          
           
             
               De
               Phoen.
               Col.
               l.
            
             1.
             c.
             15.
             
          
           
             Lib.
             1.
             c.
             9.
             
          
           
             
               Geogr.
               p.
            
             2.
             l.
             1.
             c.
             12.
             
          
           
             Lib.
             1.
             c.
             9.
             
          
           
             
               De
               spect
               .
               c.
            
             8.
             
          
           
             Lib.
             1.
             c.
             12.
             
          
           
             Lib.
             2.
             
          
           
             
               
                 De
                 Idol
                 .
                 l.
              
               2.
               c.
               57.
               
            
             
               
                 A●not
                 .
                 in
              
               Mat.
               12.
               1.
               
            
          
           
             Sect.
             15.
             
          
           
             
               1
               Machab.
               12
               21.
               
            
             
               
                 Antiq.
                 l.
              
               13.
               c.
               9.
               
            
          
           
             
               De
               Idol
               .
               l.
            
             1.
             c.
             13.
             
          
           
             
               Achar●ens
               .
               Act.
            
             1.
             sc.
             4
             
          
           
             
               Geogr.
               l.
            
             11.
             
          
           
             
               De
               Phoeni●
               .
               Col.
               l.
            
             1.
             c.
             22.
             
          
           
             Canon
             .
             1.
             
               sag.
               p.
            
             332.
             
          
           
             Gen.
             11.
             
             ●
             17
             ,
             28.
             
          
           
             
               Vi
               Grotium
               Joh.
               de
               La●●
               ,
               Horn.
               de
               Orig.
               Gent.
               American
               .
            
             
               V.
               Manass●
               Be●
               Israel
               .
               Spes
               Israelis
               .
               Et
               Spizzel
               .
               dc
               Israeli●is
               America●is
               .
            
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             Book
             1
             c
             1.
             
             Sect.
             16.
             
          
           
             Sect.
             3.
             
          
           
             
               V.
               Mer.
               Casaub
               .
               de
            
             4.
             
               linguis
               .
               p.
            
             3.
             &c.
             
          
           
             
               Exercit.
               in
               Cordan
            
             .
             259.
             sect
             .
             1.
             
          
           
             
               Diatrib
               .
               de
            
             L.
             
               Heb.
               p.
            
             17
             ,
             18.
             
          
           
             Pag.
             47.
             
          
           
             Sect.
             4.
             
          
           
             
               Aan●t
               .
               in
            
             Gen.
             11.
             1
             ,
             2.
             
          
           
             Enquiries
             .
             cap.
             5
             ,
             6.
             
          
           
             
               Metned
               .
               hist.
               cap.
            
             9.
             
          
           
             
               May●r
               .
               P.
               odr
               .
               Chalda●sm
               .
               c.
            
             1.
             
          
           
             
               
                 ●oca
                 .
                 G●or
                 .
                 l.
              
               1.
               c.
               15.
               
            
             
               
                 〈◊〉
                 dia●
                 .
                 sect
              
               .
               54.
               
            
             
               
                 〈◊〉
                 .
                 diat
                 .
                 sect
              
               .
               68.
               
            
          
           
             
               
                 ●●ps
                 .
                 cent
              
               .
               3.
               ep
               .
               44.
               
            
             
               
                 Busbeq
                 .
                 ●p
              
               .
               24.
               
            
          
           
             
               Mayer
               .
               Philol.
               sacr
               .
               p.
            
             2.
             c.
             6.
             
          
           
             Sect.
             5.
             4.
             
          
           
             Stromat
             .
             6.
             
               c.
               Cels.
               l.
            
             4.
             
          
           
             
               Apollod
               .
               bibliot●
               .
               lib.
            
             1.
             p.
             19●
             
          
           
             
               Apu
               l
               Cyril
               .
               c.
               Julian
               .
               lib.
            
             1.
             
          
           
             
               Strom.
               l.
            
             1.
             
          
           
             Gen.
             11.
             4.
             
          
           
             
               Apud
               Euseb
               .
               Praep.
               Evang
               l
            
             9.
             
          
           
             Gen
             46.
             6.
             
          
           
             3.
             
          
           
             
               Phal●g
               .
               l.
            
             1.
             cap.
             1.
             
          
           
             
               Canaan
               .
               l.
            
             1.
             cap.
             28.
             
          
           
             
               Canaan
               cap.
            
             6.
             
          
           
             Sect.
             6.
             5.
             
          
           
             
               De
               Idol
               l.
            
             1.
             
          
           
             
               Cice.
               o
               l.
            
             3.
             
               de
               Natur.
               D.
            
             
          
           
             
               Steph.
               V.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Sect.
             7.
             
          
           
             
               V.
               Scaliger
               .
               not
               .
               in
               fr.
               Graec.
               Selden
               .
               de
               Diis
               Syris
               .
               Bochart
               .
               Cana.
               l.
            
             2.
             c.
             2.
             
          
           
             
               De
               Idol
               .
               l.
            
             1.
             cap.
             38.
             
             
               Tacit.
               de
               mor.
               b.
               German
            
             .
          
           
             
               Stephanus
               V.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               Apolog.
               c.
            
             10.
             
          
           
             
               Voss.
               de
               Idol
               .
               l.
            
             1.
             cap.
             17.
             
          
           
             Gen.
             4.
             22.
             
          
           
             4.
             21.
             
          
           
             Sect.
             8.
             
          
           
             
               Phal●g
               .
               l.
            
             1.
             cap
             :
             ●
             .
          
           
             
               Biblioth
               .
               l.
            
             1
             
          
           
             
               V
               Mayer
               .
               Philol.
               sacr
               .
               p.
            
             3.
             c.
             5.
             
          
           
             
               Biblioth
               .
               l.
            
             5
             
          
           
             
               Philostr
               .
               c.
            
             4
             
          
           
             Sect.
             9.
             
          
           
             
               
                 Voss.
                 dcIdol
                 .
                 l.
              
               1.
               c.
               18.
               
            
             
               
                 Boch
                 .
                 Phaleg
                 .
                 l.
              
               1.
               c.
               1.
               
               Cap.
               2.
               
            
          
           
             
               De
               Idol
               .
               l.
            
             1.
             c.
             16.
             
          
           
             V.
             Scaliger
             .
             not
             .
             ad
             sr
             .
             Gr.
             
          
           
             
               
                 Grot.
                 in
                 Deut
                 cr
                 .
                 c.
              
               18.
               v.
               10.
               
            
             
               
                 Voss.
                 de
                 Ido
                 .
                 l.
              
               1.
               c.
               18.
               
            
          
           
             Gen.
             22.
             1.
             
          
           
             
               De
               phenic
               .
               col
               .
               l.
            
             2.
             c.
             2.
             
             Heb.
             11.
             11
             
          
           
             
               
                 Joseph
                 .
                 Antiq
                 l.
              
               1.
               c
               7.
               
            
             
               
                 Euseb.
                 Prep
                 .
                 Evang.
                 l.
              
               9.
               cap.
               16.
               
               Sect.
               10.
               
            
          
           
             Callimach
             .
             Hymn
             .
             in
             Apollo
             .
          
           
             Gen.
             28.
             18
             
          
           
             
               
                 Scalig.
                 not
                 .
                 in
                 sr
                 .
                 Gr.
                 Bochart
                 .
                 Can.
                 l.
              
               2.
               c.
               2
               
                 Seld.
                 dcDiis
                 Svris
              
               .
            
             
               
                 V.
                 Heins
                 .
                 in
                 Clem.
                 Alex.
                 Str.
              
               7.
               
               
                 Casaub.
                 ad
                 Theophr
                 .
                 p.
              
               295.
               
               
                 Herald
                 .
                 ad
                 Arnob.
                 l.
              
               1.
               
            
             
               
                 Colvium
                 ad
                 Apul.
                 Florid.
                 Ouzel
                 .
                 ot
                 Elmenhorst
                 .
                 ad
                 Minuci
                 .
                 De
                 Idolola
                 .
                 l.
              
               1.
               c.
               29.
               
            
          
           
             Gen.
             45.
             8.
             
          
           
             Sect.
             11.
             
          
           
             
               De
               Idol
               .
               l.
            
             1.
             c.
             30.
             
          
           
             
               Dion
               .
               l.
            
             20.
             
          
           
             
               Bibl.
               l.
            
             4.
             
          
           
             
               Canaan
               .
               l.
            
             1.
             cap.
             18.
             
          
           
             
               De
               Idol
               .
               l.
            
             1
             c.
             26.
             p.
             138.
             p.
             169.
             
          
           
             
               De
               Dcor
               .
               C●
               〈◊〉
            
             10.
             
             Eliac●ōv
             .
             2.
             p.
             203.
             
          
           
             Sect.
             1.
             
          
           
             Sect.
             2.
             
          
           
             Sect.
             3.
             
          
           
             Sect.
             4.
             
          
           
             1
             Tim.
             1.
             15.
             
          
           
             1
             Cor.
             2.
             2.
             
          
           
             Sect.
             5.
             
          
           
             2
             Cor.
             5.
             18
             ,
             19.
             
          
           
             Rom.
             10.
             14.
             
          
           
             Act.
             14
             14.
             
             Luke
             .
             6.
             
             ●5
             ,
             36.
             
          
           
             Sect.
             ●
             .
          
           
             Sect.
             7.
             2.
             
          
           
             Book
             2.
             ch
             .
             8.
             sect
             .
             5
             ,
             6
             ,
             7.
             3.
             
          
           
             
               C.
               Cels.
               l.
            
             3.
             p.
             135.
             
          
           
             Sect.
             8.
             2.
             
          
           
             2
             Cor.
             4.
             3
             ,
             4.
             
          
           
             Heb.
             4.
             12
             ,
             13.
             
          
           
             2
             Tim.
             1.
             13.
             
          
           
             Sect.
             9.
             
          
           
             
               Quintil.
               l.
            
             1.
             c.
             6.
             
          
           
             Deut.
             5.
             29.
             
          
           
             
               ●er
               13.
               27.
               
            
             
               Ezek.
               33.
               11.
               
            
             
               Hos.
               11.
               
               S.
               
            
          
           
             Mat.
             23.
             37
             
          
           
             Sict
             .
             10.
             2.
             
          
           
             Sect.
             11.