i ll V '' LI^BHA^RY OP THE Theological Seminary, PRINCETON, N. J. Case, "*" — ^"^^T. ..Division..,. Shelf Z^xf^Q^ Section ,.i Book, No...... A VINDICATION O F T H E .- ;. H I S T O R I E^S O F T H E Old and New Testament. IN THREE PARTS. I. In Anfwer to the Obj^dions of the late Lord BOLINGBROKE. II. Concerning the Mofaical Hiflory of the C r e a t i on and D E L u G E i the Theory of the T i d e s ; and Remarks on the Plurahty of Worlds. III. Containino; Obfervations on the Nature of o Angels, and the Scriptural Account of the Fall and Redemption of Mankind. In a Series of LETTERS to a YOUNG NOBLEMAN. To which is prefixed. An ESSAY on SPIRIT. WHEREIN The Dodrine of the Trinity is conlidered. >M— — i^^— 111— i^W^l^— — — .P— .— ^M.—— I — —— I I I By the late Dr. R 0 B E R T CLATTON, Lord Bifhop of Clogher j Fellow of the Royal Society, and of the Society of Antiquaries, London. DUBLIN, Printed, LONDON, Reprinted for W. B o w Y E r : And fold by R. B A L D w I N in Pater-mjUr-Row» MDCCLIX. iii] CONTENTS O F ESSAY on SPIRIT. DEDICATION, p?)g. i IVh ether the xxxix. Articles are Articles of Peace or of DooirinCy iv, v Council of Nice, ivhich firfi fet on foot Subfcriptions, aU lowed a Latitude in ftibfcribing, v '^he A^ of Parliament^ ivhich enjoins the Declaration of Affent, intended only an Affent to the Ufe of all 1'hings contained in the Common Prayer, vi Not-withjlanding which. Articles that give jufi Offence ought to be amended, viii Herefy at firfl no Tenn of Reproach, ix Titus iii. lo. explained, xi What a Perfon is to do, who thinks he fees Errors in a Church of which he is a Member, x Though the Bifhops and Clergy have no Power to redrefs Grievances, they may 7'ecommend a Reformation of them, xviii The Athanqfian Creed hath long given Offence on various Accounts, XX It isprcpcfed, that the Declaration of Affent to the Book of Common Prayer floould be worded agreeably to the Intent of the A£i which enjoined it, xxi Alterations may be propofed, notwithflanding the Act of Uniformity prohibits faying any thing in Derogation of the Book of Common Prayer, xxi, xxii a 2 ESSAY, iv CONTENTS OF ESSAY on SPIRIT. ZJOW God may he deemed the only Being in Natu?-Cj ^he Jehovah of Sion dijiinBfrom the Jehovah of Hoils, 6i, &c. 'Ihe Meaning of the Exprejfwn in Exodus, I am hath fent me, ibid. Mofes and Fhto /peak of God in jtenrly the fameTermStiG Every begotten, emanated, or created Being owes its Exiflence to the Will, as well as Power, of the firji Caufe^ ' 27 Man cofnpofed of two different Kinds of Exiflence^ the Na- ture and Effence of which are htozvn only from their Ef~ feBs, 28 Motion of inaolivc Matter owing to feme hwifihle "Power ; and even its Refifiayice to Motion^ according to the Den- ftty of each refpetlive Body^ owing to the fame Power ^ 3 1 Every Particle of Matter diretlcd in its Motion by fome Spirit united to that Matter^ ibid. 'ithe whole World therefore probably replete with Spirits^ ib. If intelligent Agents have a Liberty of Will^ they are capable of Pleafure and Pain, 3 2 'The various Operations of the Mind difiinguifhed by various Names, fuch as arife from S en fation. Reflexion, Thought , Attention, Imagination, &c. 34, &c. Inftin5l what, ^y Whether all Spirits are equal in Capacity, 3 8 God may communicate to the Work of his Hands fiich Por- tion of his Attributes, as are beyond the Comprehenfion of Mankind to conceive, as Creation, &c. 39, 40 The Supreme Being probably the only unembodied Spirit, which exifis, 40 As he has exifled from all Eternity, he has probably exerted his a^ive Power in creating intelligent Beings at fuch a Diftance of Time, as we can no otherwife defcribe than by Eternity, 41 The Greeks borrcived from the Hebrews their Notion of a Number of Spirits prefiding over States and Kingdoms, 43 This CONTENTS OF ESSAY on SPIRIT, v ^his Notion confirmed by fever d Texts of Scripture^ 44 The Opinion of the antient Jews on this Head^ 48, &c. The Archangel Michael had particularly the Charge of th& Kingdom o/Ifrael, 52, &c. Who is often denoted by the Name of God^ and of Je- hovah, 55 Bitt the Jehovah of Sion diflin^ from the Jehovah of Hofts, 61, &c* As the Archangel Michael was called by the Jews the fecond Effence, fo the Angel Gabriel was the third, to both which divine Honours were paid, 6y Afigels with delegated Authority have a Title to fitbor- dinateWorfhip, yi,^c. As the fecond EJJ'cnce was called by the Jews the Word, and the Wifdom of God, fo thefe Terms are applied in the New Tefiament to Jefus Clirift, 77 The Scriptures very expreffiue of the Superiority of the Fa- ther to the Son, 78 The Foundation of Chrifi^s Dominion over us, is in having the Pozver of judging us, committed to him, 81,2 The Reafon why the Father was pleafed to commit this Power to him, 8 2 The Holy Spirit denominated an Angel in Scripture, 85 It does not appear that the Logos had any Power over the Holy Spirit till after his Afcenfton, 87 The Tefiimony of Chillingworth, Bull, and Cudworth, relating to the DoBrine of the Antt-N'icene Fathers, concerning a Subordination of Perfons in the Trinity, 94 As the Platonifts held the like Doolrine, they the more readily embraced Chrifiianity , 94, (^1^^ &c. What meant by the Words, Ufia and Hypoflafis, 1 00, &c. The Tio^rine of the Arians, what, I o^ What the Nicene meant by ccnfuhftantial, 105, 106 and fee 43 1 The Scriptures asfilent about Confubftantiaiity as Tran- fubftantiation, i n a ^ CON- CONTENTS O F T H E VINDICATION, &€. PART I. T ORD Bol'ingbrokc pretends to raife Scruples againfl: Chriftianity out of mere Zeal for it^ pag. 1 1 6 Urges that Chriftianity has been on the Decay ever fince the Refurre^iion of Letters ; and, in Proof of this Pro- pojition, artfully fuhflitutes Popery, 117, 18 Labours to fhew the ImperfefJion of antient prophane Hiftory ; and yet recommends an Enquiry into it^ in or- der to eftablifh the facred, 119 Ridicules the learned Pains of Scaliger, Bochart, Peta- viiis, and Ulher, becaufe they had but few Materials to make ufe cfy 120 And becaufe it is intpoffible they fjjould have more: And yet we owe the Samaritan Pentateuch to one of them ^ ibid. Says^ IVe know we have no more of the Dynafties cfM.^- netho than what ^uith'ms ftuck into his Work. And yet ( I ) // is certain that we have more of Manetho than what is preferved in Eufebius : And ( 2 ) it is highly probable, that Eufebius never faw Manetho, 121 Calls the Vetus Chronicon mentioned by Georgius Syn- cellus the Codex Alexandrinus, a Name ufually ap- propriated to a MS. Copy of the Old and New k'efta- tament., 122 Blames Sir John Marfliam for receiving and rejecting this Chronicle^ as he finds it agree with other Authorities^ 122,3 Afcribcs to Jofephus, inftead of Eufebius, the Story of Abgarus, CONTENTS OF PART I. vii Abgaius, and of the Beafts in the Circus, running each to the Parcels of Earth brought from their native Soil, 123 Cites Ukewife Pliny wrong concerning Berofus ; and of- fers throughout an Air of Carelefnefs^ though his four firff Letters were privately printed in his Life-time, and handed to his Friends for their CorreBion, 1 24 Strangely mifreprefents Pliny's Account of Berofus, and betrays his Ignorance infpeaking of the Tears o/"Nabo- naflar, as fhorter than other Tears, 126, ^f Berofus and Manetho placed on an equal Footing by his Lordfhip^ and imjuftly fuppofed to have been fo by Jo- fephus and Eufebius, ibid* Magnified Stories concerning the 'Tranjlation of the lxx. made at the Command of the King, cannot invalidate the 'Tranflation which is now exifting, 127 He poaches even in the unlicenfed Tranflation of Suidas, to prove Moles an old Woman, 128 No JVonder if the Jewifh Hiftory, founded on Religion, not Politics, was little regarded by other Nations, 130 Notwithftanding the many Interpolations and I'ranfpojitions in the Scriptures, a Providence viftble in the Preferva- tion of them, 132, 3 How far Mofes, and the other JVriiers of the Old Tefta- ment, were ufpired, '^ZS'>^ ^Ije Sun's ftanding ftill in Jofliua, a moral Truth, though not a phyfical one, 1^6 The Evidence for cur Belief in the Scriptures abundantly clear to a well- difpo fed Mind\ the Virtue therefore lies in preferving it in a due Balance and Frame for judg- ing, 138,9 ■The Scriptures agreed on by Chriftians as a fujficient Rule of Faith, though the Interpretations of fome Paf- fages in them are various, 1 40 That the Sons of God lay with the Daughters of Men, r^prefented as a droll Abfurdity : But is fo to thofe only, who are ignorant of the Idiom of the Hebrew Tongue, 141 a 4 An, viii CONTENTS OF PART I. ^n Ohje^ion raifed from Noah's curing Canaan, o'wing to a Mijiake of the 'Tranfcribcr of the Hebrew Cspv, i43» 4- I'he Curfe on Ham general^ including all his Pcfterity, how verified, 145 The Crtieltiei exercifed by Jofliua on the Canaanites, fuch only as were the natural Confeqiiences of the Fate of War •; and yet were ordered by God as a Pmifhment for their Wickednefs, 146,7 Lord Bolingbroke unfairly reprefents the Old Teftament, as defigncd for an univerfal Hiftcry and Chronology^ 148,9 Valuable even in that Lights as it is the only Bock which treats of the Affairs of Paleftine and Egypt in the early Ages^ zvith any Certainty, 147, 8 Jt takes Notice of the AlTyrians andEgyY>tia.ns fo far only as they had Relation to the Hraelites, 1 50 Lord Bolingbroke raifes an Objection againfi the Scrip- ture, founded on his own falfe Rcprefentation, that the AlTyrian Empire was deitroyed, zvhen it was only (X\- vkhd from the Babylonian, 149 — 151 Draws Arguments agai'nfl Revelation from the WeaheJ/es and Paffons of human Nature, 152 — 156 Metaphyftcs, Philofophy, and abftraol Reafoning intro- duced firil, not by the Defenders of Revelation, but by . theOppcfers of it, 15? 'The Fathers of the firfi Centwy, though they do not mime the Gofpels we have of Matthew, Mark, Luke, and John •, yet mention Paffages agreeable to what we read in thofe Evangelifts, 159 The Scriptures a fufflcient Guide to a right Way of Thinking, though not to rehtive Orthodoxy, 1 60 Mr. Hume, in Oppofition to Mr, Locke, miftakes the Objects of Ideas for Ideas, 166 Six Particulars which give the higheif Degree of Evidence to Tcftimony, concur in the Proof of the Hiftorical Fatis of the Scriptures, }. . The Number of Witneffs, ibid. 2 . Ttei^r CONTENTSofPARTI. ix • 2. 'J heir Integrity, 169 3. Their SkilJ, 171 4. Their Defign, 173 5. The Confiftency of the feveral Parts of their Ref- lation with thewfehes, 17/5 6. And with other foreign Teftitnonies, 177 LETTER II. In Proof of the Authenticity of the Old T E S T A M )J N T. T 0 RD Bolingbroke unjufily charges faJfe Fa5ls in Hiflory and Chronology on the Scriptures, vjhich an: formed only on Jewifh Traditions^ 1 84 The fii-e Books of Mofes conipofed by Mofes himfelf^ 185 The tzvo lajl Chapters added by Jolhuii, at the fa'.ne Time that he zvi'cte the Memorials of his oivn Tranfatlions^ihid. As they contained the municipal Laws by which the Jews zvere governed, it was impcffihle that State could have fubjifted long without them, 188 A Copr^) of the Teftiinony put always into the Hajtds of their Kings at their Coronation, 189 The numerous Writings, now remaining en Rocks in the bar- ren V/ildernefs of Kadefh, mufl have been the Labour of Multitude , who wa'e furnijhed with Food fro'r/i Heaven, jbid! A Copy of the Law lodged at Icafl in every head City of each Tribe, jgi And afterwards undoubtedly at Jerufalem, hejides that which zvas prefer ved in the Ark, ibid. Though the Jews under Afa are fiid to be without Law, yet the Copy of it was not then lofi, but the Precepts negleSied, j q 2 The Pfalms of David and Afaph ufed in divine Service un- der King Hczekiah, which accounts fcr the many Allu- f.cns cf Ifaiah to them, 1^4 The Law preferoed under Jofhua, ibid ACep. y X CONTENTS OF PART 11. A Copy of it brought along with thofe jews who returned from the Babylonifh Captivity^ 195 And prcferved likewife by thofe who flaid behind, 1 9 6 The Canon of the Old T'ejlament fixed under Ezra and'^e- hemiah, 198 After the Death of N^hemiah, Judasa, being added to the Prefcolure of Syria, was fubje^ to the Rulers of that Province, 200 'The Prophecies of Daniel preferved as Part of the Canon of the 'Scriptures, when Jaddua the High Prieji fhewed Alexander the Great how he was pointed out in them^ 200, I Copies of the haw remaining, notwithflanding the Propha- natim of the Temple by Antiochus Epiphanes, 201 The Old and New Tefiament mutually fupport the Authority of each other, 202 The Dijlccations of fame Paffages in the Old Tejiament no Impeachment to the Veracity of the whole, 203, 4 This illuftrated from the Adanner in which ¥{omti\Works were publ/Jhed, 2 04 The Books of the Pentateuch not difiinguifhed by the fame Names by which they are now known, 20^, 6. By the I ^aw the Jev/s generally trnderflood the hiftorical and prophetical, as well as juridical Parts of the Bocks of Moles, 206 The Agreement between Mofes (gWBerofus in their Chro* mdogy vety remarkable, 207 The Abjiracl we noiv have o/Berofns an imperfcof, but probably a faithjulTranflalion of htm, 208, 9 The Tefiimony of Artapanus, another Heathen Wri- ter, concerning the Overthrow of Fharaoh in the Red- Sea, 2 1 1 The Truth of the Faof confirmed by the Names of the Places now retained through which the Children of Ifrael paffed, and by the Country correfponding with the fever al Circumfiances of the Narration, 212, 3 The Departure of the Ifraelites out .^/ Egypt mentioned h CONTENTSofPART I. xi hy Ju(lin/ro^,rinc of fpiritiial Agents, ibid. Angels are miniflring Spirits, 422 are fometimcs in the Language of the Scriptures called Gcds, ibid. Elohim, Dr. Randolph's Explanation of it, 423 Mr. Selden's Jjitto, ibid. often united to a Verb in the fmgular Number, ibid. Perfons are faid to do a Thing, zvhen they employ cr per- mit others to do it, 425 In the Language of Scripture Perfons fpeak in the Name of other Perfons, zvithout particularly fpecifying their Au- thority, 426 The Law given by Angels, though Mofcs faith. And God fpake all thele Words, I am the Lord, Gfc. ib. 427 The Knowledge of the Nature oj Chrift aufolutely neceffary towards a rational Explanation of the Fall andP^edcmption of Mankind, 1.27 Hijiory of the Origin of the Difpute about the Trinity, ibid. The IJoririne of Sabeilius concerning it, 429, 30 The Arian Do tiring ccncerning it, 43 1 b 2 XX CONTENTSofPART III. 'I'he Determination of the Council of Nice, ibid, Confubfi antral^ what it means .^ ibid. Athanafius, his Opinion of it^ ib. 432 "The Ohje£lion of the Arians againji it, 43 2, 3 Athanafius adopts the Sabellian Bo^rine, 433 Which agrees with the Senti^nents of Br. Randolph, i^c. 434- Mr. Hutchinfon agairft the Boclrine of the eternal Gene- ration of the Son, 43 ^ Mr. Knowles, his Opinion on the Suhjedl, ibid. The Abfurdity of this Bo5lrine confidered, ibid. LETTER V. 'The Unify of the Godhead wherein it conjifisy 437 An eternally aBive Being may create eternal Exifiences, but not coeternal with himfelf, ibid. The Title of God given not only to Angels, but to Men, 43 8 And yet there is but one fupr erne God, 439 Who is fo called even in Contradijiin£lion to the Son, 440 Chrifi called Emanuel, that is, God ivith us, or our God, ibid. God the Father, the Cod of Jcfus Chrifi as well as his Father, 440, i This World created by and for the Son, 44 1 ? 2 The Son of God ; this Appellation how to he underfiood, ibid. Principally fo called^ becaufe conceived of the Virgin Mary by the Holy Spirit, 443 Why chara^erifed under the Title of the Seed of the Womau, 4-^3^4- The Hi/lory of the Fall and Redemption of Mankind, the great Purport of the Hiflory of the Bible, 445 The Birth of the Son of God a Proof that he ccidd not be one Divine Sub/lance -ivith the Father, 44 6 Dr. Raxidolph's Opinion confidered and cenfured, ibid. The BoBrine of Paul of SamoHita, Marcellus, and So- cinuSj all the fame with it, 447 The Scheme of Satan to delude Mankiyid, ibid. The CONTENTSofPART III. XX? ^he Scheme of the MefTiah to redeem it, 448 How far the Mefliah may be confideredas an Angel, ibid. Dr, Randolph's Opinion refuted, 45 r LETTER VI. Angels, their Titles and Ranks, 45^ Angels of God's Prefence, ibid. Mr. Hutchinfon's Opinion of tbem, 454 A Character given of him, ibid. Angels, their Number indefinite, ibid. Employed by God as mini firing Spirits, 456 The Nanie of Jehovah not incommunicable, 457 Arch- Angel, ivhat itfigwfies, ibid. Arch- Angels appointed to rule over the fever al Nations of the Earth, ibid. Michael, the ruling or Arch- Angel (j/Ifrael, 458 The Arch- Angels endued with a Fallibility of Will, 459 Satan, why called the Prince of this World, and of the Power of the Air, i£c. 489 No created Intelligences without a Freedom of Will, 460 And are to work out their own Salvation, ibid. Hence the Origin of Evil, 461 Cherubim, why fo called, 462 had fometimes one Face, 465 fometimes two Faces, ibid. and fometimes four, 464 The Conjeblures formed on this Appearance, 467 Dr. \\wx.ci)\\vS.Q>Vis Opinion of it, 468 Dr. Hodges, his Sentiments on Ditto, 470 Seraphim, what, 471 Angels, their Tower and Might, ibid. The Hijlory of Balaam's Afs accounted for, 472 The Deus Ajus of the Romans of this Sort, 473 The Hijlory of Thamnus, 474 Dr. Jortin, his Opinion, ibid. Evil Spirits of various Denominations, ib. 475 ^aftantius, his Opinion concerning Chrift and Satan, 475 God xxii CONTENTS OF PART III. God may defer the TumJIdment of evil Men or evil Angehfor a long Seafon^ 476 LETTER VII. The Direction of the Gondii^ of Mankind the Caufe of Dif- piite between the good and had Angels^ 477 l^he Event of the Contejl between Michael and Satan,478 The Blood of the Lamh^ zvhat meant by it^ 479 Michael and Chijl the fame Feffon, ibid. Acls iv. 27, 28, explained, _ ibid. A 'Tradition of the Jews concerning the Mefliah, 480 Bcrrozved from Gen. ni. 15. 481 Chriji^ when he took human Nature upon him, was de- prived of the immediate Prefence of God the Father, 482 %vas rendered liable to the Tsmpiation of Satan, His Temptation in the V/ildernefs, 484 This fhews that Satan did not fiippofejefiis to be one Sub- fiance with God the Father, ibid, Jefus in an Agony before his Crucifixion, 485 And muji therefore have fnffered not only in his human^, hut his divine Nature, aii^d more than a mere Man could fuffer, 486 The Sufferings in his human Nature were in Condefcenfion to cur Capacities, ibid. Having overcome Death he led Captivity Captive, 488 The Objections of the Socinians not to be anfwered, if Chriji did not fuffer in more than his Humanity, 48 9 Or if he was one Subfiance with the Father, which could not fuffer, ibid. Chrifi; fuffer ed for the Redemption of Mankind^ for which he was exalted to fit on the Throne of the Majefiy in the Heavens, 490 The Scriptural Account of our Redempton, 491 The Satisfa<5lion of Chriji an unfcriptural Exprejfon, ibid. Chrift our Meat at en" and Redeemer^ ibid. God CONTENTS or FART IIL xxlu Ccd the Father is aljo faid to have redeemed us, becaufe he accepted of the Redemption 'made by Chrijl, 492 Dr. Sykes, his ObjeBion anfwered . ibid. Ref,e::ions on the whole, 496 Heaven and Hell confifi of different Degrees of Rewards and Punifhment, 497 Works of Supererogation, an erroneous Doofrine, 49 iJ Faith and good IVorks how reconciled, 499 E R R A T A. Pag. /.•«. for read xxi. 22. Perception Reception, 30. n.[6] 1. 3. penitrat penetrat. 43' n. rej 1. I. daiiAOMC!; ^ctiiA-oyaq. - 44. 7- lovveft lower. £4- 25. Was uere T20. 21. Lord Lord/hip. J 22. 23- 25- 100 Old and New T;:l»amenf, 1000. 119. 2, Mankind Men. ibid. 4- his their. . 142. penult. dck who. BOOKS BOOKS printed for W. Bov/yer. I. A Journal from Grand Cairo to Mount Sinai, and back l\ again. Tranflated from a Manufcript, written by the Pre/etto of Egypt, in Company witii {ome MiGioni^rks De propa- ganda fide at Grand Cairo. To which are added, Remarks on the Origin of Hieroglyphicsj and the Mythology of of the ancient Heathens. Dedicated to the Society of Anti- quaries, Z-oWoz?. Second Edit. 8vo. Price 2 j. 6.?;,. Eufcb. //?,'?. E:d. lib. x. cap. j. that X DEDICATION. that is, a Se^ or Opinion. And accordingly he reckons up ten Secfls or Herefies of the ancient Philofophers. But among the Ecclefiaftical Writers, fays he, it fig- nifies an Opinion, or Se£ithat is contrary to the orthodox Faith. But as the eftabUfhed ReHgion of every Country is that which conftitutes Orthodoxy., accord- ing to the common Senfe of the Word ; hence it is, that they who differ and feparate therefrom are gene- rally called //f/T/Za ; and hence it comes to pafs, that a Perfon may be efteemed as very orthodox in Eng- land or Ireland, who would be deemed as an Heretic at Ro}ne, or in other Countries. And for the fame Reafon it was, that the Chriftians were at firft called Heretics in Jiid^a., becaufe they feparated from the Jewifiy which was the eftablifhed Religion of the Country •, and were alfo called Heretics in Rome, be- caufe they refufed joining with the Heathen, which was the then eftabliflied Religion there. It is therefore pofTible that an Heretic may be in the right, according to the original Senfe of the Word. It is alfo poffible that he may be in the wrong. And therefore St. Peter fays, [8] Thc7'e are falfe 'Teachers araong you, who •privily Jhall bring in damnable Hcrtjies, even denying the Lord that bought them. And St. Paul fiys, [9] I hear there are Schifms among you ; and I partly believe it : For there must be also Heresies, that they vohich are approved may be made manifejl. Now there is no other Neceffity for Herefies being among them buc this : That God did not frame human Na- ture in fuch a Manner as to necefntate all Men to be of one Mind ; but having made Mankind to be free Agents, he left them in the Hand of their own Counfel, to"chufe their own Opinions for themJelves •, accord- ing to the Merit or Demerit of v/hich Choice, they v/ill be proper Subjeds for Rewards or Punifnments. [8] 2 Pet. ii. I. [9] I Cor. xi. 18, 19. And DEDICATION, xi And therefore, while this Conftitution of human Na- ture remains, there nmft he Schifms, Divifions, He- refies, or a Diverfity of S€<^s among them. And ;is ill! Mankind think themfelves to be in the right, lb they naturally conclude all thofe who chlfer from them to be in the wrong \ and hence it com.es to pafs, that the Word Heretic is generally ufed in a bad Senfe, though becaufe a Perlbn is an Heretic, or is of a dif- ferent Se(5l from the eftabliflied Religion, it does by by no Means follow, that therefore he m.uft be in the wrons. If the Perfons from whom he differs fhoul-d beinlallible, as it is allowed the Apoftles were, then indeed it would follov/, of confequence, that the Heretic or Separatiil mAift be in an Error, And if, after Inftruftion and Admonition, he will not amend, it is then fit he iliould be ejefted, or excommuni- cated out of the Society of the Faithful, led" his Ex- emption from Puniihment fliould give Encourage- ment to the Seduvtion of others ; for though it cannot be fuppofed that his Excommunication will amend himfeif, yet it may contribute to fave other Per ions. And hence it is, that St. Vaid^ in his Advice to ^itus^ fays, A JVLan that is an Heretic^ after the firft and fecond Admcnition^ rcjcEl ; hicvAng that he that isfuch^ is fubverted^ and finrieth^ Icing ccrMmncd cf himfdf Which Aclm.onition and Kejc6lion lliev/s the Criirie of Hereiy to confiil in an Er.For of the Will, rather than of the Judgment ; for ctherwife Titus woisld, have been dired:ed to inilrud fuch a Perfon, rather thun to admonifli him. But as it is to be fuppofed that Information and lnftru(5i:ion would be firlt tried by TiiHS^ even before the firft Admonition, therefore it is the Perverfenefs of his Will, in dill perfifting m his SeCl or Hereiy after Admonition, that feems to be the Caufe and Foundation of his Excommunica- tion : For, fays St. Paul, fuch a one is fuhveried from the Faith, and fmneth^ by perfevering therein after Admo- xii DEDICATION, Admonition ; and \?.felf- condemned, as having no Ex- cufe of Ignorance to plead after his being admonifhed thereof. He may indeed not htfelf-condemned with re- gard to his Error, becaufe he may not be convinced that he is in an Error •, but may think himfelf to be in the right, when he is in the v/rong : Whereas,with regard to his Ilerefy or Separation from the Church to which he belonged, he cannot be ignorant thereof, after Admonition, for differing from the Senfe of the Church ; and therefore if he perfifts therein after being admoniHied, he mAift be felf-condemnedy with regard to his Perfeverance in Oppolition to the Church. And as every legiflative Power is fo far infallible, as it is the dernier Refort, and only Judge now left upon Earth, of what is right and w^rong, within the Limits of its own Jurifdiclion ; therefore when any Form of Religion hath been once eftabliflied, they who feparate therefrom or aft in direft Oppofition to its Commands, are to be treated as if fuch legiflative Power was infallible ; and if they will not fubmit, upon Adm.onition, are to be rejefted, to prevent o- thers from being feduced, and to prefer ve the Peace of Society. By which Rejeftion or Excommunication, I do not mean an Exclufion from Civil Rights, and the Pro- tedion of the Civil Magiftrate, but only from the out- ward and vifible Communion of the Church, and its faithful Members, and all the particular Benefits which properly belong thereto, or may, refult there- from •, from v/hich as it is by their own Choice that they differ, in difobeying its Rules, or rejedting its Communion, it can be no Injuftice that they fliould be excluded, if they ilill perfift in their Difobedience after Admonition. Since therefore it appears, that a Man's being of a wrong Opinion is not that which properly denomi- nates him an Heretic, but rather his being of a diffe- rent DEDICATION. xiii rent Opinion from the Majority ; one would be apt to wonder why that Word, in general, fliould have fo bad an Idea annexed to it ; but that the Anfwer thereto is obvious, viz. That it arifes from our havino- too great a Fondnefs for ourfelves, and our own Opi- nions ; and too great an Averfion to thofe who differ in Opinion from us. There is indeed no Reafon to be afTigned in gene- ral, why Men lliould be more difplealed with one an- other for being of different Opinions, than for tiieir being of different Sizes, or for having a different per- fonal Appearance. And were it not that Experience convinces us of the Matter of Faft, it would be hard to believe that Men's Paffions could carry them to that Degree of Animofity againft each other, on account of Opinions barely fpeculative, which v,e find pradiifed in all Countries, and almofl all Ages. I can very well conceive why Men fhould contract an Averfion and an Hatred for one another about Opinions where their temporal Interefts are concern- ed ; and do not wonder when 1 read, that [ i ] De- metrius the Silverfmith railed a Tumult againft Paul at Ephefus^ for faying, that the^^ be no Gods which are made with Hands \ becaufe by this bold Alfertion, as Deme- trius acknowledged, this Craft v/as in Danger to be fet at nought, and, yc know., Sirs, faid he, that by this Craft we have our Wealth. But it is not fo eafy to account why one Man fliould bear an ill Will to his Neighbour, or any of his Fel- low-Creatures, for being of a difierent Opinion from him in Matters barely fpeculative, in which the other is no way concerned, furthe.r tlian as he is a [2] Man, and a Lover of Mankind. In which refpecl every Body ought to be fo ilir concerned for his Fellow- creatures as to do all that lies in his Power to ccntri- [i] A6ls xix. 24. [2] Homo Juniy lumani nihil a me allenum pulo. bute xlv DEDICATION. fc«te to t^xe Happinefs of each other ; but then this is to be clone in a proper, kind, and friendly Manner, Asid, if that will not prevail, contrar}' Methods ought fey no means to be attempted ; fince that Principle •which direfls us to ufe all Men welly can never vin- dicate us in ufing any Man ilL If one Man is a Chriftian^ and another is a Jew^ ^urk^ or Infidel, of any Denomination, there can be no more Reafon for having a Diflike upon that account to each other, than bscaufe they were not all born in the fame Country, or bred up under the fame Tutor, or do not all fpeak the fame Language ; fmce nine- ty-nine in an hundred of thofe who are Cbriftiam^ would probably have been Mahometans^ if they had been born in 'Turkey-, and would have imbibed their Religion, as they do their native Tongue, along with their Mother's Milk ; and the fame may b-e faid of Jews or Mahometans, that they would have been Chrif- tianSy if they had been born in a Chriftian Country, and of Chriftian Parents. If it pteafes the Almighty to endow one Man with a better Underftanding, or greater natural Abilities of any kind, than his Neighbour, to appoint the Place of' his Birth, where he has better Opportunities of being informed in t.me Religion, or to produce him from fuch Parents as will take Care that he is better educated in the Paths of Virtue : Thefe are BlefTmgs for which he ought to be thankful to his Creator ; but £.re far from being any Reafon why he fhould bear an Ill-will to thole Perfons, vv^ho have not received the fame Advantages from Providence j or why he ihould not live in a kind and neighbourly Manner with them, though he thinks them in an Error with rec^ard to their religious Principles. And yet Experience convinces us, that the Conduft of Mankind is quite otherwife ; which can be attri- buted to nothing but a vicious Pride in our Nature, which makes us not content with the Applaufe of our own DEDICATION. xv awn Confcience, when we think ourfelves in the Right, unlcis we have the Applaufe of others alio. And renders us foUcitous to gain Followers and Ad- mirers, at the fame Time that it gives us an Averfion for every one that differs in Opinion from us. Jthancfius, in Anfwer to this Queftion, IloOfu Kkfi'ou Ai'^siTif •, unde dicitur Harefis ? faith, 'Atto t« di^fio^cu Ti 'i^icv, j^ TXTo £^a/.oAi;0«v, ab eligendo i^ -profequendo fen- tentiam fuam prwatani. So that the conceiving of Er- ror is not that which conliitutes the Crime of Herefy, but the profecuting and perfevering in it, to the rai- fmg of a Party, and exciting Followers-^ whence alfo the Word Se5l is derived ; and for this Reafon it is that St. Faul reckons up Herefies among fuch [3 J Works of the Flefh, as Hatred^ Variance^ Emulations^ Wrath, Strife, Seditions, Envyings, Murders, and fuch like, as it is near of Kind to them, and may be the Foundation and Caufe of them. What then is it the Duty of any Perfon to do, who is the profeffed Member of any eilablifhed Church, if he fees, or he imagines he fees, any Errors, either in the Do6lrine or Difcipline of that Church ? Mull he, for fear of difturbing the Peace of the Church and being deemed a Schifmatic, or Heretic, fit dov/n quiet- ly, and not endeavour to fet them to Rights ? Or, muft he fly off, and feparate im.m.ediately from it ? As to the firft, if Men were not tO declare their O- pinions, in fpight of Eilablifhmjents either in Church or State, Truth would loon be banifiied the Earth- Error puts on fo much a fairer Outfide, ornaments itfelf with fo many plau.-iole Appearances, and conies loaded with fo many Bri les to tempt us from our Du- ty ; that if Truth did not fometim.es fnew itfelf, and exert its Abilities in ius own Defence, the World would be foon over-run with Error, as an uncultivated Gar- den with Weeds. Or v/hich the Experience of Times [3] Gal. V. 20, 21, paft xvi DEDICATION. paft is fufRcient to convince us, by the Growth and Continuance of Errors in the Church of Rome^ from the Time that the Bible \yas lliut, and the Court of Inquifition opened. And as to the fecond, whoever he is who thinks he ought to feparate from that Church wherein he fees fome Errors, if it will not immediately reform and amend them -, and thinks it his Duty to refufe join- ing in Communion with any Set of Men, till he m.eets with a Conilitution, either in Church or State, that is abfoiutely free from Errors ; fuch an one, I fear, I is not fitted for this World, but mufl: live by him- felf, till he is condudled into a Society of Angels. In my Opinion, therefore, the middle Courfe is that which he ought to purfue, which in this Affair, as well as moft others, is certainly the beft. Let us confider how a Perfon in like Circumftan- ces, with regard to the State, ought to condu6t him- felf ; ' and this may perhaps determine our Behaviour with regard to the other. For we generally talk more calmly, as well as more rationally, concerning the Affairs of the State, than of the Church. Suppofe a Perfon fees any Errors in that Conflitu- tion of Governm.ent under which he lives ; may he not, ought he not to lay his Opinion before the legif- lative Powers of that Society, in order to procure an Amendment of it ? 1 think he ought. But then he ought at the fame time, unlefs in Cafes of the utmofl NecefTity, where the Vitals of the Conilitution are in Danger, not only not to defert the State, though the Amendment fhould not be made -, but alfo to avoid raifing Parties or FaBions in the State, for the Sup- port of his Opinion -, which in the Ecclefiaftical Style, would be called Herefies. But to this it is objefted, that here the Parallel will not hold, becaufe Men's temporal Interefts will re- ftrain them from overturning the Eftablilhment of the State ; whereas too many would be very glad to have the DEDICATION. xvii the Eflablifhment of the Church quite fet afide. It may therefore be dangerous to begin with makino- Alterations or Amendments in the Church, left thofe Scaffoldings which are erefted for Repairs, Ihould be made Ufe of to pull down the whole Fabric. With humble Submiffion however to thefe cautious Gentlemen, I am under lefs Apprehenfion for the Church than for the State : For, as to the Chrijiian Religion in general, we have the fure Word of Pro- phecy, that the Gates of Hell pall not •prevail againft it. And as to particular Eftablifhments, I Ihould appre- hend, that the freer they were from Errors, the more likely they would be to Hand. At leaft, 1 fliould think it would be right to run fome Rifque, and place fome Truft in the Providence of God, rather than let Er- rors of any Confequence remain. But, fay they again, Truth is not to be fpoken at all 'Times. Which I v/ill allow fo far, as to acknowledge, that Prudence and Temper is to be made ufe of even in the Publication of Truth > but not that Truth may be concealed for ever, under the Pretence, that the Publication of it at prefent would be out of Seafon ; for if Error maybe fafely eftablifhed, and Truth con- cealed, how can we vindicate all that Outcry that was made by Protejlants againft the Do6lrine of 2>^;z/i/^- Jtantiation, &c. ? Since it is manifeft, that, before the Reformation took place, the fame Arguments were then made Ufe of againft any Innovations in Religi- on that are now. And all the Alterations in the efta- bliftied Form of Worfhip were then as mpch declaimed againft by the Ecclefiaftics of thofe Days, as they can be at prefent. I am not againft joining the Wifdom of the Serpent with the Innocence of the Dove : But I would not have the Wifdom of the Serpent without the Inno- cence of the Dove. Let us be as wife as poffible in defending what is right in our Eftabliniment, but let us not exert the fame Wifdom in defending; what is C wrons xviii DEDICATION. wrong. But, above all, let us, in the Name of God, take care, that our Foundations be clear, and that our Articles and Creeds are free from Error. The Author of thefe Papers, though he hath ad- dreiied them to Your Grace, is very lenfible, that it is not in Your Power, i\or in that of ail the Eccle- fiaflics of the Land, to alter the ellablifhed Form of "Worlhip ; he knows, that the J£i of Unifcrmity, upon which it depends, and of which our Liturgy is a Part, was palled into a Law, by the joint Confenc of the three Eflates of the Realm ; ' and he trulls in God, that he never Ihali fee the Church independent on the State. But, my Lord, though the Bifhops and Clergy, either in or out of Convocation, cannot redrefs, yet they m.ay recommend •, the Author, however, cannot but rem.ark, that he does not recolle(5l any Inftance in Kiftory, lince the Times of the Apoflles, where the l-^leformation of Religion in any material Points hath been brought about by the Influence of the Clergy in general ; the Bulk of them, who are alv/ays the leaft knowing, being mofl tenacious of old Opinions. The Pope, indeed, every new and then, makes fome Reformation of the Calendar of Saints, and ftrikes out a few antiquated Floly-days, in order to make room for new Canonizations : But if we are to take our Precedents from what hath hitherto palled in the Reformation of any material Points in Religion, it mull be effe6ted by a few leading Perfons among the Clergy, v/hen fupported by the upper and more think- ing Part of the Laity. And, as it hath pleafed God and His Majefty to call you to the Primacy of this Church, the Author cannot think of any Perfon more proper to addrefs himfelf to at prefent, than Your Grace ; as well on account of Your perfonal Abilities, as of Your Inte- reft with thofe leading Members of the Society, whe- 4 ther DEDICATION. iix ther Laymen or Clergy, who compofe the Leglflative Power of this Realm. And as he thinks this to be the moft proper and Chrijiian Method of conveying his own Sentiments to the Powers that be •, fo hath he alfo publifhed his Sen- timents in the Garb of a metaphyfical Effay, to pre- vent their falling into the Hands of the lower Clafs of Readers, whofe Thoughts might be dillurbed by an Enquiry into Subjects of this Nature ; till by o-en- tle Degrees they come, by the BlefTing of God, to be made a Part of the eftabliihed Religion of the Country; which v/ill give them a proper Recommendation and Weight with thofe, who are not otherwife capable of judging of them. Not that he experts, that every Thing, which he hath advanced in this EJfay is to be received by his Reader as an Article of Faith, but only that it may have its due Weight in his ferious Confiderations •, for as he is defirous, that no human Conjedliures may be impofed upon him, as of equal Authority with Divine Revelation ^ fo neither does he defire, that his Con- jeflures fhould be obtruded upon others. The Author is tlioroughly convinced, that Mini- fters of State will be very cautious, and with great Realbn, how they embroil themfelves with religious Difputes. But as he does not apprehend, that there is any Need of purfuing violent Methods, fo neither doth he expert: that a thorough Reformation of every thing that may be amended, fhould be made all at once. He could wiflij however, that fomething was done, to convince the World, that the Clergy of the Church ■ of Ireland, are not averfe to a proper Refor- mation of fuch Parts of her public Service, as de- mand a more immediate Revifil •, fince, otherwife, they may give Offence by their Obftinacy, and feem- ing Infallibility ; and if a Storm iliould arife, may run a Rifque of having that Tree torn up by the C 2 Roots, XX DEDICATION. Roots, which might have been faved by a Httle pruning. As the Laws of the Land require Subfcriptions to be mide to the Canons and Articles of our Rehgion, only by Clergymen, Fellows of Colleges, Clerks, and School- Mailers, fo thefe do not feem to need that immediate Redrcfs, which thole Parts of our Worfhip require, in wliich the whole Community are expefted to join. He thiPiks, that he need not inform your Grace, That that Creed, which is commonly called the A- thanafian Creed, hath of a long Time given Offence, and continueth to give great Offence to many Peo- ple. And indeed not without Reafon, if we confider it only in this Light, that the Subjeft of a great Part of it, is a Theologico-Metaphyfical Difpute, which few, if any, of the Learned underftand ; but is un- doubtedly above the Capacity of the Vulgar •, and yet, by being made a Part of our public Service, every Body, as well low as high, is required to ailent to it. It is alfo now univerfally acknowledged among the Learned, that it was originally a fpurious Produftion, impofed upon tlie World under the Name of Aihana- fms^ till detefted by the Criticifms of the learned Vcf- fius. But, fuppofing it had been a genuine Piece, and had been undoubtedly written by Athanaftus, there can be no Reaibn aiTigned, why the Members of the Church of Ireland fhould be tied down to af- fent to the Compofitions of a private Perfon, who had no other Merit, which the Author can find, for being declared a Saint, but his bafe and low Submif- fion to the Bilhop of Rome^ who had no legal Autho- rity over him ; and his infolent Behaviour to his law- ful Prince, who undoubtedly had a Right to his O- bedience. The Author does, by no means, prefume to pre- fcribe to Your Grace j but he thinks himfelf in Duty DEDICATION. ?xi Duty obliged to recommend it to Your Confideration, whether the firft Step to be taken, is not to try to get the Words in the Declaration of AiTent and Con- fent made agreeable to the Intention of the Afl, which was attempted in EvMand^ A. D. i66j, about a Year after the laft Aci of Umformliy^ and palfed the Houfe of Lords, but was thrown out in the Houfe of Commons, by the then over ruling Influence of the Duke of iV/^, and his Party, who did not let the Claufe propofed pafs even the Houfe of Lords v/ith- out a Protefl. But as we are nov/, thank God, free from any Apprehenfions of the prevailing Influence of fuch an Adminiftration, he. hopes Your Grace will not decline making the Attempt here, as he ap- prehends it v^ill open a Freedom of Converfation ar mong thofe Perfons, who have hitherto imagined themfelves to be Tongiie-tied, by having publicly and abfolutely given their unfeigned AiTent and Con- fent to all and every thing contained in the Book of Common-Prayer . Which v/ili be a proper, if not neceflliry. Prepara- tive to a gradual Perception, of thofe further Emenda- tions of our Liturgy, which are propofed by foms .^iRonymous Authors, in the fecond Edition of a Book, lately publiilied, entitled, Free and tandid Dljauifitions relating to the Church of England. With v/hom, tho* the Author of thefe Papers does not agree in Opi- nion, concerning the Dodrine contained in the Atha- nojian Creed, and a few other Particulars : Yet he cannot avoid giving them their due Commendations, for the true Chrifiian Spirit of Candour, Moderation, and Meeknefs, which breathes through their whole Performance. It is indeed prohibited by the AB tf Uniformity , un- der fevere Penalties, for any Perfon to preachy declare, cr fpeak any thing to the Derogation, or depraving the Book of Common -Prayer, or any Part thereof; which, however, is by no means inconfiftent with that Chrif- C 3 tian xxii DEDICATION. tian Liberty of a decent and free Ufe either of Con-* verfation, or of the Prefs, concerning any Alterations or Amendments, which it may be right and prudent to have made therein. As he apprehends, that every Perfon is hable to be punifhed by the Laws of the Land, who fhall preachy declare^ or fpeak to the Dero- gation or depraving any Aft of Parhament, while it continues in Force: And yet common Reafon, as well as common Cuftom, allows every Perfon to pro- pofe Alterations, and fpeak his Mind with regard to any Amendments, which may be made therein, pro- vided it be done with due Refped to the Legiflative Powers of the Realm. And when this is complied with, he then looks upon it as the Duty of fuch as fee any Errors in the Confcitution, either of Church or State, to lay their Sentiments before the Pozvers that be, in order to pro- duce an Amendment ; which is the Motive that pre- vails with the Author of thefe Papers, to give Your Grace the Trouble of this Addrefs ; and to recom- mend to thofe in Authority the Confideration of the Advice given by the learned and religious Dr. Ham- mond, in his Treatife, entitled, [4] ^ View of the new DireBory. Where, fpeaking in favour of the Mode- ration ufed in our Church-Catechifm, he faith, " If " we would all keep ourfelves within that Modera- " tion, and propofe no larger Catalogue of Credenda *' to be believed by all than the Apojiles Creed, as it is " explained in our Catechifm, doth propofe -, and lay " the greater Weight upon the Confideration and " Performance of the Vov/ of Baptifm, and all the " Commands of God, as they are explained by " Chrift •, I {hould be confident there would *' be lefs hating and damning one another, (which is *' nioll ordinarily for Opinions) more Piety and Cha- [l] See Se£t. 40. •* rityy DEDICATION. xxiii *' rU)\ and fo true Chriftianity among Chrifiians and " Proteftants^ than hith hitherto been met with. '* Which would be the moil proper Method that could be taken, to render the Church of Ireland truly ca- tholic ; not by driving Members out of its Pah, on account of human Appointments and Dvjtermina- tions, in Imitation of the Church of Rome; but by opening the Gates of its Communion as wide as was confiftent with the Gofpel of Chrifi. The Preface to our Book of Common-Prayer declares, that " the particular Forms of Divine Worfhip, and " the Rites and Ceremonies appointed to be ufed " therein, being Things in their own Nature indif- '' ferent and alterable, and fo acknowledged, it is " but reafonable, that, upon weighty and importanc *' Confiderations, according to the various Exigen- " cies of Times and Occafions, fach Changes and " Alterations may be made therein, as to thofe that *' are in Place and Authority fhould, from Time to *' Time, feem either necelTary or expedient.'* ' The Eyes of Mankind have been greatly opened, not only fince the Reformation, but even fince the Revolution. And that Liberty of Converfation and the Prefs, which the Inhabitants of thefe Kingdoms have ever lince been glorioufly indulged in, hath much promoted a Freedom of thinking, which was curbed and kept down, during the Dominion and In- fluence of Popery. And as at prefent the Generality of thefe Nations feem more inclinable to liften to Reafon than for- merly, the Author of thefe Papers hath that Confi- dence both in the Soundnefs of Your Grace's Judg- ment, and the Prudence of Your Conduft, that he makes no Doubt of Your doing every thing that is proper upon this Occafion, to remove thofe Rocks of Offence, which lie in the Way of fo many well- meaning Perfons. C 4 Thi§ xxiv DEDICATION. This Attempt of his, he thinks, however, for many Reafons, to be worth the making -, becaufe, though it fliould not fucceed, yet he is fure of hav- ing that Satisfaction from it, that he can fay, Libe- ravi Animam meant: See ye to it: And that it furniilies him with an Opportunity of profefiing him- felf to be Tour G R AC e's Moft devoted^ and Moft obedient Humble Servant. AN [ 25 ] A N ESSAY O N SPIRIT. I. f I Mrl E Opinion of [i] S-pinofa was, that there I is no other Suhfiance in Nature but God : That Modes cannot fubfift, or be conceiv- ed, wirhout a Subftance : That there is nothing in' Nature but Modes and Subftances ; and that there- fore every thing muft be conceived as fubfifting in God. Which Opinion, with fome few Alterations, hath been embraced and cultivated, by P. Malbranche and Bifliop Berkeley. II. It may indeed be aflerted, that there is in Na- ture but one felf-exiftent Being, Subfiftence, or Sub- ftance, which, by way of Eminence, may therefore h^Q^Wt^the S)Uhfiance ; or, figuratively and compara- tively fpeaking, the only Beings Subfiftence^ or Subftance in Nature. For by thefe three Words, I would be underftood to mean one and the fame Thing. The Logicians define Subftantia to be Ens per fe ftibjifiens ^ [i] Prseter Deum nulla datur, nee conclpi ^o\.t^ fubjian- tta^ (per Propofit. xiv.) hoc eft (per Defin.) Res, quae in fe eft, & per fe concipitur. Modi autem (perDcfin. v.) fine fubftantia, nee efle, nee concipi pofiunt : Quare hi in fola tlivina natura effe, & per ipfam folam concipi poflunt. Spin. Oper.pojih. EthiceSj par.l.pag. 12. fubftans z6 AN ESSAY ON SPIRIT. fubftans accidentihtis. And I mean the fame Thing by a Being, Exigence, Subjijience, or Suhjtance ; that is, Ibmething capable of fupporting Modes, AccidentSy Re- lations, or Properties, which are only different Words, to denote the various Manners, or Modes, by which exiftent Beings can raife Ideas in our Minds, or, which is the fame Thing, can becomx knowable by ns. Every Exiftence or Being, I therefore call a Subjiance ; the Manner in which it makes an Impref- fion on our Minds, I call a Mode -, and the Effeft or Impreflion, which is thereby made upon the Mind, I call an Idea. Now as Nothing can have no Properties, wherever we perceive any Properties, we therefore reafonably conclude, that there muft be Something ; that is, fome Exiftence or other to fupport them. Hence the Maxim laid down by Spinofa, Modi fine Subjlantia, nee ejfe, nee concipi poffunt : Or as Sir Ifaac Nezvton expref- feth it [2], Virtus fine Subjlantia fubjijlere non poteji. And as God is the only felf-exiftent Being, there- fore he may, comparatively fpeaking, be faid to be the only Being in Nature. And accordingly, when Mofes enquired of God, by what Name he fhould make him known to the Children of Ifrael, God faid, [3] 'Thus jhalt thou Jay to the Children of Ikzd, I am bathjent me unto you. That is, I that am hath fent me unto you ; for fo it fhould have been rendered, And therefore in the firft Part of the Verfe, where God faith unto Mojes, I am that I am; it ftiould be rendered I am that am, as it is by the Septuagint, iyci iifjut 6 uv, that is, I am he that is, or that exifts, as if, comparatively fpeaking, there was no other Being or Exiftence but God. From which Paftage it probably was, that [4] Plato borrowed his Notion of God, when he alTerted, that [2] IS^ewU Princ. Schol gen. p. 483. [3J Exod. iii. 14. [4] Plato, Timasus. the AN ESSAY ON SPIRIT. 27 the Word k), ^, is folely applicable to the eternal Nature of God. And from him it alfo probably was, the the Word «, i. e. thou art, was all that was writ- ten on the Door of the Delphic Temple : Upon which Plutarch remarks, that this word is folely appUcable to God, fince that v/hich truly is muft be fempiternal. Ail which is true, when we fpeak of God in a figu- rative and lefs correft Manner, only in comparifon with the Creatures that have been made by him ; be- tween whom and their Creator there is no Proportion ; and which, when confidered in Comparifon with him, are as Nothing. Which is the View that God is to be confidered in, as fpoken of in the above mentioned Paflages, quoted out of the Books of Mofes, and the Theological Works of Plato. III. But when we fpeak of God and his Works, in a philofophical and more accurate Manner, this will not hold. Since, 2ls Des Cartes truly argues, I know that I exjjl. I cannot be deceived in this. If there- fore I exift, and that I am not God, then there is an- other Exiftence in Nature befide God. I hope I cannot be thought fo abfurd, or lb impious, as to imagine, that there are more Gods than one -, or that I did not receive my Exiftence from the Will and Power of God: The Confcioufnefs of my own Exiftence neceffarily leads me to a firft Caufe, which firft Caufe can only be one •, becaufe two firft Caufes are a Contradidtion in Terms. Every Thing therefore that exifts, befide that Firji Caufe, which Way foever it is brought forth into Being, whether it be begotten, emanated, created, or fpoken forth, it muft proceed from, and owe its Exift- ence to the [5] Will, as well as Power of that firft [5] Athanafm acknowledges it to be impious, to fay that God the Father was neceflitated to aft, even when he begat the Son : And allows alfo that neither Son nor Holy Spirit are the hrfl; Caufe ; but the Father alone, and that the Soo and Hul)' Spirit were both caufed. Athan. Vol. I. p. 512. Id. Vol. II. 442, 443. Caufe. 28 AN ESSAY ONSPIRIT. Caufe. However, fure 1 am, that fmce I do exift, I exift as a feparate and diftind; Exifterice from God ; though not independent of hiiT>. IV. And as my own Confcioiifneis convinces me of my own Exiftence, fo does the fame Faculty convince me, that this Exiftence of mine is com.pofed of two very different Kinds of Exiftence, that is, of a think- ing, adlive, powerl'ul Exiftence ; and a dull, heavyj inadlive Exiftence. One of which, to wit, the ac- tive, we will, for Diftinftion fake, witiiout entering into any further metaphyfical Difputes about Words, call the fpiritual Exiftence, Subfiftence,- or Subftancej and the other, viz- the inad:ive, we will call the ma- terial or bodily Exiftence ; and fometimes, for Brevi- ty fake, we will call one Spirit^ and the other Matter or Body. V. Wherein the Nature or Efience, either of this material or this fpiritual Subftance does confift, we are entirely ignorant •, for we know them only by the Ef- fefts or the Influence, which fome of their Modes or Properties have upon our Minds. Thus, for Exam- ple, though we are capable of perceiving the Hardnefs, Colour, Figure, i^c. of material Exiftences ; yet iire we entirely ignorant, what it is that fupports thofe Properties j or wherein the Nature, Eftence or Identi- ty of Body does confift, when the Flardnefs, Figure, Colour, i^c. is either altered or rem.oved. In like Manner, we are equally ignorant of the Nature or Ef- fence of Spirit : We know indeed fome of the Proper- ties thereof, fuch as, common Perception^ 1 hinking. Willing, Doubting, i^c. But we know not the Ef- fence of that fpiritual Being within us, which per- ceives, thinks, wills, or doubts, i^c. VI. And though we know not wherein the Nature or Effence, either of Body or Spirit does confift : yet we find by Experience, that is, from the Effefts •which we feel from within, and from without ourfelves, that thefe two Kinds of Exiftences, of which the hu- man ANESSAY ON SPIRIT. 29 man Conftiiution is compofed, have very different and inconiillent Properties : As for Example, that one has the Power of Motion in itfelf ; whereas the other can neither put itfelf into Motion, nor put a Stop to its own Morions, when once begun j whence we reafonably conclude, that their Natures or EfTence are alfo different We likewife find, from Experience, that there is a Difference between neceffary and voluntary Motion ; and that fome Agents have a Power of Beginning, va- rying, and putting a Stop to their own Motions ad li- bitum ; while others invariably a6l after one regular, conftant, and uniform Method of proceeding, equal- ly and at all Times. And although it is not eafy to determine the Boundaries between thofe two Species of Beings, the Gradation from the one to the other, in fome Inffances being fo exceedingly exquifite, as for Example, between the vegetable and the animal Part of the Creation, as to render the Diftindion hardly perceptible ; yet fure we are of the Matter of Facl, viz. that there are fome Beings, which are capable of voluntary Self- Motion •, whereas we find, by Experi- ence, that others are not : And fince we find, by re- peated Experiments, that that Kind of Exiftence, which we call Matter., is incapable of producing any Kind of Motion, either voluntary or involuntary ; "whenever we fee any thing moved, v/e may fairly con- clude the firft Author, or Caufe of that Motion, to be what we call Spirit. VIII. It is beyond the Reach of human Abilities to explain, how thefe two different Kinds of Exiftence, the adive and inactive, can have an Influence, or can polTibly alfeft each other. When we fee a Stone de- I'cend to the Ground, we are not much furprifed, be- caufe it is common i but certain it is, that the origi- nal Caule of that Motion muft be fome Spirit or other j not only with regard to the Determination of that Motion, but alio with regard to the whole Momentum of 30 AN ESSAY ON SPIRIT. of it : Since, as Nothing can a5l where it is not, that Power whereby any Body continues in Motion, is as much the Effeifl of fome conconnitant Spirit, as the Power which put it firft in Motion. IX. That Power alfo, whereby Matter is enabled to rejiji Motion, is as much the Effed of Spirit, as that whereby it is enabled to continue in Motion, when once communicated ; fince Matter, as Matter, cannot polTibly exert any adtive Power of any Kind, either in beginning, continuing, or refifting of Mo- tion. It may remain at Reft, by virtue of its own Inadlivity j but if no adlive Pov/er with-held it, a Mountain would be as eafily moved as a Mole-hill. Becaufe that Refiftance, Weight, or Gravity, is occa- jQoned by nothing elfe but the Tendency of one Body towards another, impelled thereto by the attraftive Force of fome Spirit. Which Tendency, or attra6live Power, being in Proportion to the [6] Qiiantity of Matter, makes tlie Difference of Weight or Gravity in Bodies. When therefore this Tendency is remov- ed, there will be no Difference in their Gravity ; be- caufe none of them, whether large or little, will have any at all : And of Confequence, their Power of Re- fiftance will be deftroyed. Which plainly proves, that Refiftance is Ibmething more than bare Inability, or a Want of a Power, or a Negation of Spirit, as the Au- thor of [7] Siris aiTerts it only to be. X. And as there can be no Motion, without a Di- rection or Determination being given to that Motion ; hence it will follow, that every Being, capable of moving, either itfelf, or any thing clfe, mult alio be [6] Hadtenus phaencmena Coelorum h Maris noftri per vim Gravitatis expofui ; fed caufam Gravitatis nondum affignavi. Oritur utique hsec Vis a Caufa aliqua, quae penitrat ad ufque Centra Solis & Planetarum fine Virtutis diminutione j quae- que agit, non pro quantitate Superficierum Particularum in quas agit, (ut folent caufe mechanicae) fed pro quantitate materiie folidae. Newt. Prin. Scol.gen. Tp. ^Si. [7J Siris, Se6l. 290. endowed AN ESSAY ON SPIRIT: 31 endowed with an Intette^f, or Underftanding, capable of diredling that Motion. And as nothing can a<5t where it is not, hence alfo it is that Attraction, or Gra- vity, does not operate in proportion to the Superficies of Bodies, but according to the Quantity of Matter ; becaufe every, even the leaft Particle of adlive, or at- traftivc Matter, muft be direded in its Motions by fome Spirit, united to that Matter, which may have juft fuch a Quantity of Intellect communicated to it by its Crea- tor, as will enable it to perform thofe Fundtions, which are affigned it by its Creator, in order to carry on the general Oeconomy of this Univerfe. Which Fundiions, all aftive Beings that are not en- dowed with a Freedom of Will, muft conftantly and regularly perform, whenever there is an Opportunity given them of exerting thofe Faculties. And there- fore, if they are appointed to perform the Operations o{ Jttra^ion^nd Repul/ion, they muft, as neceffary A- gents, always attra£l or repel at certain Diftances, and according to certain and Itated Rules, prefcribed by their Creator; anci will never vary in their Tendency towards this Body, or their Averfion from that ; but will for ever a6l in one uniform Way of attrafting or repelling the fame Bodies, and in one regular, con- ftant Method of Proceeding. From the Obfervance of which Operations, thofe Rules, which are called the Laws of Motion, are deduced by the Curious. XI. All Nature, therefore, leems to be animated, or alive ; and tliis whole World to be replete with Sprits formed v/ith different Kinds andDegrees of Abi- lities, according to the various Ends and Ufes, for which they were defigned by their Creator. The Difference of whofe intelleftual Faculties may not only confift in the Difference of their original Formation as Spirits •, but alfo in the different Inlets for Knowledge, thro* the Tegument of that Body to which they are united, and by which the Spirit within is capable of receiving any Kind of Information, for the Improve- ment ot its own Underftanding. But 32 AN ESSAY ON SPIRIT. But if the Almighty is pleafed to add a Liberty of Will to this aftive Intelled:, and create Spirits endow- ed with a Power of Voluntary Motion, then it feems ne- cefTary that Almighty God fhould confer alfo upon fuch intelligent Spirits, fuch Faculties and Powers, as would enable them to be capable of perceiving Pleafure or Pain ; fince nothing elfe, but a Senfe of one or other of thefe, feems capable of determining the Will to act. For if the Senfation of Pleafure or Pain be removed from the Will, there can be no Rea- fon or Caufe for it to prefer one ?vlotion to another, and of confequence, no Direftion or Determination. XII. And hence may be deduced the following Ob- fervations : That to fuch a Being every thing miay be called Goody that giveth Pleafure ; and every thing Evil, that produceth Pain. The higheft Pleafure, which any Being is capable of enjoying, may be cal- led its Happinefs ; and the higheft Pain, Mifery. Now as the Ufe of all Pain is to determine our Motions, fo that when we feel or fear Pain, we may be thereby ex- cited to new A6lions, for our ov/n Prefervation and Delight ; hence it appears, that Evil takes its Origin from the Goodnefs of God, in which it will alfo be finally abforbed, when Pain Iliall be no more. The Will cannot be at Liberty to chufe Evil as Evil. But as Pain may be productive of Pleafure, or Pleafure be produdive of Pain, hence it comes to pafs, that free Agents, by being deceived, thro' their Ignorance or Paflions, may chufe Evil under the Appearance of Good ; and herein confifts human Freedom ; not in the Power of chufmg Evil, but in the Power of chufmg what feems Good from amonor a Vari- ety of Good, whether real or apparent : And here- in lies the Difference between the Freedom of God and of Man ; that as fallible Men may chufe an ap- parent Good, inftead of a real one, they, by being liable to be deceived, are free by that Means, to chufe Evil, inftead of Good : Whereas God, who cannot be deceived, is only free to chufe out of that infinite Varjety AN ESSAY ON SPIRIT. 33 Variety of real Good, which his Will and his Wifdom may didate. And, laftly, That Virtue, Wirdom," Prudence, Cs'c. in Mankind, may be confidered only as various Names, for the feveral Powers given to them, and the different Methods ufed by them in the Attainment of Happinels, and avoiding of Mifery.- And hence alfo Self-love may be looked upon, in Nature, as the Principle of all voluntary Aftion ; and the P'oundation of all Morality. XIII. We find, by Experience, that there are fome voluntary felf-moving Beings here upon Earth, which have but one or two Methods of furnilliing their Minds with the Senfe of Pleafure, or of Pain ; others have three •, others four ; others five ; which are comnionly known by the Name of Senfes ; to which rational Beings have one m.ore added, which is that of inward Refledlion. And therefore the Author of the Book of Ecde/iofticus., fpeaking of the Formation of Mankind, fays [8], 'They received the Ufe of the Jive Operations of the Lord, and in thejixth Place he imparted to them Underji ending. XIV, But let their Number be never fo various, they may, in general, be reduced to thefe two. Firft, thofe Methods of Information, which the Mind of any Being, compoied of Body and Spirit, is capable of being affected with, by the Intervention of the Sen- fes ; which furnifh the Mind with fuch Ideas as may be called the Ideas of Senfation., becaufe they are con- veyed to the Mind through the Organs of Senfation. Or, fecondly, thofe Methods of Information, which the Spirit of any felf-moving Agent is capable of be- ing affefted with, by its own reMcx A(fls upon itfelf ; by the Means of which, the Mind is furniilied with fuch Ideas, as may properly be called Ideas of Re- flection. [8] Ecclus xvii. 6. D XV. And 54 AN ESSAY ON SPIRIT. XV. And indeed it is in thefe reflex A ds of the human Spirit, that is, in the Power which the human Spirit IS endowed with, firft, in perceiving its own in- ternal Operations in Thinking ; and, i'econdly, in be- ing able to turn back its perceptive l^'aculty to its pail: perceptions, that the chief Difference feems to confift, between the Spirit of iVlan, and the Spirit of Brutes ; or between the Rational, and that which is commonly called the Animal, Creation. XV]. By the Affiftance, however, of thefe two Fa- culties, that is, of Senfation and Refle^ion^ the Spirit of Man is furnilhed with all thofe Ideas, which fill the human Mind ; and fupply it with Objeds of intellec- tual^ as well as fenfual Pleafures. The latter of which it is, that ftrikes us fooneft and ftrongeft, as being moft neceflary for the immediate Ufe, and Preferva- tion of Life. And accordingly we find, that the hu- man Mind requires a kind of Ripening, before it is capable of making any reflex A(5ls upon its own Ope- rations, or having any Relilh for intelledual Pleafures. Upon which Account it muft be acknowledged to have been one great Advantage, which Adam had over all his Pofterity, that his intelleftual Faculties came with him into the World in their full Force •, by which Means he was free from that Biafs in favour of fenfual Pleafures, which all his Offspring have, ever fince, neceffarily laboured under, by an Habit of being indulged in fenfual Gratifications, from their Infancy, till they come to a Maturity of Judgment ; during which whole Time, the human Will hath no Relilh for any Pleafures, but fuch as enter in by the Senfes. XVII. The Spirit of Man, therefore, being fur- niflied with Ideas by the Operation of the two Facul- ties of Senfation and Reflexion ; when the Mind begins to operate a-new, its Operations are called by diffe- rent Names, according to the different Ufe it makes of thofe Ideas. For when the Spirit retains any Ideas in AN ESSAY ON SPIRIT, 35 in View, and collates, or compares, them together, this Aft of the Spirit is called Thinking. The Conti- nuation of which A(5t is called Attention. When it depofites its Ideas in the Store- Houfe, or Treaiury, of the Mind, for future Recolledion, and produces them back, upon Occafion, in the fame Manner as they were depofited ; this A(5l is called Memory : But when it varies, alters, and compounds them, fo that they are not the fame, as when depofited ; this A6t is called Imagination. XVIII. When the Spirit, by collating and com- paring Ideas together, finds out the Agreement, or Difagreement, of thofe Ideas ; this Operation pro- duceth Knowledge, and is, by the Logicians, called Judgment : But when the Spirit is miflaken in this O- peration, and imagines Ideas to have an Agreement, which have no Agreement, and, vice verfa, this Ope- ration produceth Error. XIX. When this Agreement, or Difagreement, of Ideas flrikes the Mind at once, without the Inter- vention of any third Idea, to prove their Agreement, or Difagreement with one another ; this is intuitive Knowledge : Which is fo called, from its Refemblance to the Information, which the Mind receives by the Senfation of Sight ; becaufe it perceives thofe Kinds of Truth, as the Eye does Light, only by being di- refted to them : The Objefts of which are thofe Pro- pofitions, that are called /elf-evident Truths : Such as, that two and two make four -, that the Whole is greater than a Part ; that Happinefs is preferable to Mifery, ^c. which the Mind cannot but affent to, as foon as it is made to underftand the Meaning of thofe Terms, and which can no more be proved, or de- monftrated, than fimple Ideas can be defined ; as be- ing themfelves the Foundation of all Knowledge and Demonftration. XX. But when the Mind is employed in a more complicated Operation, that is, in comparing together D 2 thofe 3^ AN ESSAY ON SPIRIT. thofe Relations^ or this Knowledge which we have ac- quired of the Agreement, or Difagreement of our I- deas; or, which is the fame thing, when the Mind, by comparing the Propofitions, which reliilt from the Agreement, or Difagreement, of our Ideas, from thence deduces certain Conclufions ; this Operation of the Spirit, is called Reafo?iing. The Necemty and Laborioufnefs of which Opera- tion, in order to arrive at Truth, fhews the Imper- feftion of human Nature ; fmce we find, by Expe- rience, that there is but a. very fiijall Part of Know- ledge, which is fo felf- evident to us, as to be intuitive. Whereas Beings of a fuperior Nature, have, proba- bly, their intuitive Knowledge enlarged, in propor- tion to the Excellency of their Nati.res : By which Means, thofe Degrees of Knowledge, which human Beings are groping after, by long and tedious De- dudlions of Reafon, are open, at once, to the Eyes of their Underftanding, and ftrike them, at once, with an intuitive View •, which is always the more exten- tenfive, in proportion to the Excellency of their Na- tures. XXI. And hence it is, that [9] Plato^ fpeaking of human Abilities in the Inveftigation of Truth, calls it, hehclding T'hings in the Glafs of Reafon: Which he explains, by faying. That as they who contem- plate an Eclipfe of the Sun, lofe the Sight of it, un- lefs they are fo careful as to view its Reflexion in Water, or to look at it through fome Medium, fuch as thick Glafs ; fo the Eye of an human Spirit is too weak to find out Truth, unlefs it looks at it through the Medium of Reafon ; which St. Paul alfo calls [ I ] feeing through a Glafs darkly. XXII. We do indeed fee through a Glafs darkly, by the Means of this Tegument of Flelh ; this earth- ly Tabernacle, that encompafTeth our Spirit : Since [9] Plato in Phada, [1] i Cor. xiii. 12. It AN ESSAY ON SPIRIT. 37 it is manifeft, that the intelligent Spirit within Man is, in icfelf, endowed with Faculties, greatly fuperior to thofe Powers it exercifeth in the human Under- ftanding ; and performs many Operations within us, and upon us, that are not only above our Power to direct, but above our Underftanding to compre* hend. That Power, which is conftantly working within us, to form and preferve the regular Difpofition of our bodily Organs, and to change the Food which we eat, into Blood, into. Flelli, and into Bones j and which, according to the Naturalifts, is faid always to work moit powerfully, when the human Under- ftanding is afleep, is manifeftly above our Compre- henfion. XXIII. It is a common Obfervation, that when the Belly is full, the Bones would be at reft ; which leems entirely owing to this, that the Spirit being iin- mokfted with human Cogitations, and its Attendance upon our Will, may be more at leifure to purfue thofe Operations, which are immediately neceflary towards our Prefervation. For that it is the fame wife Agent, which operates in the Digeftion of our Food, and that enables us to put in Execution the Direftions of our V/ill, appears from hence, that when we have a Mind to move a Finger, or a Leg, that Part of the human Underftanding, which is under our Direftion, is capable of doing no more than the Power of wil- ling it i but how to perform this A6lion, it is as igno- rant of as the Beaft in the Field. XXIV. Which Operation of the Spirit, is that which is known by the Name of In§fin5l^ and goes through the whole Creation. It is by Infiin^f that the minuteft Particles of Matter attracft or repel each other : It is by InftinB that the Flower of the Field, which out-does Solomon in all his Glory, is dire<5ted in throwing forth its Leaves and its Flowers, and form- ing its Fruit in due Seafon : It is by In§fin£l that the Birds of the Air build their Nefts j and the Beafts of D 3 the 38 AN ESSAY ON SPIRIT. the Field pFOvide for themfelves and their Young, with a Sagacity fuperior to the Diredions of human Wifdom. XXV. "Whether the Spirits of all created Beings, or even of all Beings of the lame Species, are equally perfed, is a Queftion not very eafy to determine \ be- caufe, though we find, by Experience, a vaft Diffe- rence, between the Underftandings of Men, not only with regard to their improved, but alfo their natural Abilities ; yet this may arife, not frpm any Difference between the Spirits of Men, but from the different Formation of their bodily Organs -, which may have that Influence upon their Spirit, as fufHciently to ac- count for the Difference of their Underftandings : Since we frequently fee bodily Diftempers, fuch as Frenzies and Fevers, make fuch an Alteration in the Underftanding, as to reduce Men, at other Times of good and fenfible Difpofitions at leaft, to the Level, with Madmen and Idiots. XXVI. And therefore we cannot be pofitive, but that all created Spirits, may only differ, according to the different Combinations of that material Syftem, with which they are circumfcribed, and in which they are enclofed, by the great Author of Nature. For, as Extenfion feems to be a Property peculiar to ma- terial Subftance, it may be, that all created Spirits do not only owe their Shape, and the Limits of their Exiftence, to Matter, but alfo the Extent of thofe Fa- culties, which they are permitted to exert. And that the fame Spirit, which, when cloathed with one StX. of material Organs, is only capable of exerting its Intelligence in the Performance of Attra6tion or Re- pulfion, and when jarring Elements meet, breaks forth in Thunder and Lightning, and Earthquakes, or any other mechanical Operations, may, when united to a different Set of Organs, of a more exquifitc and deli- cate Contexture, be capable of exercifing voluntary Motion, may be enabled to think and to reafon, to ope- AN ESSAY ON SPIRIT. 39 operate in Love or Hatred, and, when provoked by Oppofition, may be agitated with Anger and Re- fentment, and break forth in Quarrels, Contention, and War. XXVII. What other Spirits there are in theUni- verle, befide thofe which belong to this terraqueous Globe, and how or when they came into Existence, human Underftandings are not capable of pointing out : But more than probable it is, that the great Expanfe is full of Spirits of different Ranks and De- grees, from the lowell Power of Adivity to the high- elt Degree of Perfe<5tion, which it is poffible for created Spirits to be poffeffed of. XXVIII. To what Degree of Perfeflion Spirits are capable of being created, human Knowledge can- not poffibly determine : But certain it is, that the Degree muft be limited in every Being, but God a- lone ; and that God cannot create or produce any Be- ing, equal in Power to, or independent on, himfelf ; becaufe two All-powerfuls, two Supremes, would im- ply a Contradi(5tion. XXIX. We may, however, eafily fuppofe, that God may communicate to the Works of his Hands, fiich Portions of his own Attributes, as are greatly beyond the Comprehenfion of Mankind to conceive : Becaufe God can do every Thing that does not imply a Contradidlion. For, as a blind Man cannot appre- hend how a Shepherd, from the Top of an Hill, can prefide over feveral Flocks of Sheep, wandering a- bout, at a Diftance from each other ; how he knows when they ftray, or how, by the Help of his Eye- fight, he can be, as it were, omniprefent : So a Man of the greateft Abilities may, for want of Faculties, be unable to conceive that Power, whereby a created intelligent Agent, of fuperior Qualifications to thofe communicated to Mankind, can be enabled to fee in Darknefs as well as Light ; to know the inmofl Reccf- fes and Thoughts of Men's Hearts i to prefide at D 4 once 40 AN ESSAY ON SPIRIT. once over fuch a World as this which we inhabit, and where two or three are gathered together, there to be alfo invifible in the midil of them : And yet fuch a Power may certainly be communicated, becaufe it implies no ContraQi6lion. XXX. In like Manner, therefore, as we fee Man- kind furniihed with Abilities to contrive and form feveral Machines of wonderful Force and Efficacy ; to build Houfes and Ships, make Clocks and Watches, and govern Kingdoms : So there feem_s to be ao Con- tradition, in fuppofmg that God might communicate fo much Power to one of his own Creatures, of a more exalted Nature thfn Man, as to enable him to. create inferior Beiii.;^s, and frame a World ot his own, compofed of intelligent Agents : Which Power how-r ever mud be limited, and muft be dependent on the Supreme Being. XXXI. And as the Almighty God is the only fupreme, infinite, unlimited Being in the Llniverfe ; fo is he, probably, the only unemboaied Spirit that exifls : That is, the only Spirit which is not limited, clogged, and fettered with fome Kind, or Degree, of inactive Matter, which may ferve to give a Form and Shape, or Boundary, to its fpiritual Nature. For [2] there are Bodies celefiial^ and Boaies terrefmal ; but the Glory of the celefiial is one^ and the Glory of the terreflrial is another. And as we know not what the Efience of that inactive Principle is, which we call Matter^ we cannot fay, to what exquifite Degrees of Perfection its Properties are reducible, or what Improvement it is capable of receiving; but that fome [3] Spirits may [2] 1 Cor. XV. 40. [3] Moft of the ancient Fathers fuppofed the Angels to have Bodies. See Clemens Alex. P^dag. xli. p. loi. as alio Hueti' Ori- geniana, lib. ii. c. 2, (j. TertuUian was fo abTurd, as to fuppofe even God to have a Body, TerC dc cartie Chriili, cap. i 1. which, I fuppofe, he borrowed from the di^ Platonic Notion of God being the Soul of the World. But this God, he ought to have confi- I b© AN ESSAY ON SPIRIT. 41 be furnifhed with Bodies of fo delicate a Texture, that they may cloath them/elves with Light, as it were with a Garment, may make the Clouds their Chariots, and walk upon the Wings of the Wind : By the organical Difpo- fition of which Bodies, the Spirits united thereto may be capable of receiving and communicating to each other Ideas of bodily Pain and bodily Plealure, as well as intelleftual Pain and intelJecfbual Pleafure ; may have their AfFeftions and their PafTions as well as we ; their Friendfliips and Animofities ; their Wars and Alliances ; none of which, however, we can form any real Idea, or Notion of, for Want of the fame Kind of Senfes, which they are furnifhed with ; any more than a deaf Man can of Sounds, or a blind Man can of Light and Colours. XXXII. And, as to the Time when they were created, we are as ignorant of that, as we are of their Natures, But probable it is, that as God is an aftive Spirit, for God is a Spirit, and hath exifted from all Eternity, he hath been conftantly employed in ex- erting this adlive Faculty -, and therefore may have created fome intelligent Beings, from fuch a diftant Duration of Time, as we can no otherwife delcribe but by calling it eternal. For to imagine that there are no Spirits in the wide Expanfe of Space, but what have Reference to this terraqueous Globe, this Speck of Matter, on which Mankind are placed, or even this planetary Syftem, which is vifible to human Eyes; and that noWorlds, filled with. intelligent Spirits, were created till about 6000 Years ago ; about which Time, both Reafon and Revelation agree, that this Ball of Earth began to revolve about the Sun, is a Thought unworthy of a Philoibpher, and inconfiftent with the Infinity of God's Power, as well as with the Eternity of his Exiftcnce. dered, was not fuppofed to be the Supreme God. See Plato in Timao: See alfo Virg. jEndH. lib. vi. 721. XXXIII. And 42 AN ESSAY ON SPIRIT. XXXIII. And yet we ought to take Notice, that in the Language of the Scriptures, both in the Old and New Teilament, when the Creation is fpoken of, it is only to be confidered as referring to the Creation of this World, in which there is no Mention made of the Creation of Angels, or of any other Beings, becaufe it wOuld have been foreign to the Purpofe : And that therefore, St. John begins his Gofpel with the fame ExprelTion that Mofes does ; In the Beginnings i. e. of this World. For when we fpeak of any Be- ings, which exifted before this World' was created, having no Meafures of Time, whereby to denote, or diflinguifh the different Durations of their Exiftence, we mult equally fay of them all, that they exifted [4] in the Beginnings or before the World wasy or of old^ GX from Everlafting. See Sedl. L. LI. LII. XXXiV. And as God may communicate what Proportions he pleafes of his Attributes, to the diffe- rent Gradations of created Beings, with which he hath been pleafed to fill the Univerfe : Each of thefe, with regard to Beings of their own Species, may have fuch Faculties and Properties communicated to them, as may render them knowable to each other. But, with regard to Beings of a different Nature, thofe of a fuperior, or more excellent Kind, may not be cog- nifable by Beings of an inferior Order ; though Be- ings of an inferior Kind may be eafily cognifable to thofe of a more exalted Nature ; the Properties of the one being of too exquifite and delicate a Frame and Contexture, to affed the Perception, or ftrike the Senfes of the other. And hence it is, that human Beings may be furrounded with Myriads of fpiritual Agents, without ever being fenfible thereof ; unlefs thofe fuperior Beings are pleafed to aflume fuch Forms, and condefcend to furnifh themfelves with fuch Qua- [4] Gen. i. I. John i, 1. xvii. 5. Pfal. cii. 5. Prov. viii, 32, 23. Micah V. 2. lifications. AN ESSAY GN SPIRIT. 43 lifications, as are capable of making an Impreflion on the human Spirit from within, or the human Senfes from without. XXXV. Hefiod^ one of the firft Heathen Authors extant, fuppofeth Myriads of invifible Spirits cloath- ed in Air, attending upon this terreitrial Globe, and employed as Angels^ that is, Mejjengers^ between the great God and JMankind, obferving their Aftions, and reporting them to Jupiter. And [5 J Plato fays, that " Saturn well knowing there was no Man who " could have abfolute Empire over others, without " abandoning himlelf to all Kinds of Violence and " Injuftice, fubjeded the Nations not to Men, but " to more noble and excellent Beings, as their Lords " and Governors; namely to [6] Daemons ^ or intelli- " gent Spirits^ of a more divine and betcer Nature " than themfelves, after the fame Manner as we deal " with our Cattle : For, as we do not fet a Bull over *' a whole Herd of his own Kind, nor a Goat to go- *' vern a Flock of Goats ; but put thofe of both " Kinds under the Condu6t of a Man ; fo God, " who loves Mankind, placed them, at firft, under « the Conduft of Angels." XXXVI. The [7] Greeks, it is certain, and Plato^ in particular, borrowed many of their theological Sen- timents from the Hebrews •, among whom this, of a Number of invifible Spirits attending upon this Globe of Earth, and prefiding over States and King- doms, was certainly one. For the Opinion of the Jews upon this Head was, that Almightjj God, the [5] Plato, de Lez- lib. iv. [6] 'A^'a yi'ys; SwoTc'pB T£ >^ ctfA-eivov^, Aa'/xov©'. By the Wofd D^moTt, we are not to underftand Evil-Spirits, as it hath been vulgarly thought to mean ; but rather happy ones, the Word La\pi,a>-, Damon, originally fignifying happy. But as thofe Spirits to which the Heathen gave the Appellation of happy, have been decm'- ed by Chrijiiam to be rather unhappy and evil Spirits ; therefore this Word is generally mifapplied. [7] See Eufeb. Prov oi*xt5T>;'^/ov, may very well be underilood to figni- fy their forfaking, or negledting, their proper Bufinefs, or Provinces, that were given into their Charge by God. XL. As for the Opinion of the more modern J^wj, it is no eafy Matter to colleft or fix their Sentiments ; becaufe that, fince the coming of our Saviour, the Jews, not being willing to abide by the Expofition^ given to the Prophecies in the Old Teftament, by the Chrijiians, or even by their own ancient Paraphrafts, made a Collection of their oral Traditions, which they gathered together into one Book, which they cal- led the Talmud : And finding many feeming Contra- diflions in the literal Interpretation of thofe Texts of Scripture, which were univerfally allowed by the an- cient Jews to refer to their Mefllah i and not being willing to expound them of different Advents of one and the fame Perfon ; the one in a State of Humili- ation, and the other in a State of Glory ; the one in this World, and the other in the next j they then ran into numberlefs abfurd Contrivances, of expounding the Scriptures by a cabaliftical Method of Interpreta- tion, in finding out myfterious and hidden Meanings, not only in the Sentences and Words of Scripture, but alfo in the very Letters themfelves, as well as in the Number of Letters, of which thofe Words are compofed : And, by this Means, the Learning of [8] Jer. XXV. 30. [9] Gen ix. 25. xxvii. $7. xliy. 33, ^r. 4 the 48 AN ESSAY ON SPIRIT. the more modem Jews is reduced into fuch a nonfenfi- cal Jargon of Sounds, without Senfe, as makes their Works infinitely tirefome in the Perufal And there- fore, rather than fatigue my Reader with an Account of fuch Trifies, I fhall chufe to lay before him the O- pinion of the moil fenfible and learned among the an- cient Jews^ as I find it collected very judicioufly, by Eufehius BiHiop of defarea in Palejline^ who muft be allowed to be a tolerable Judge, becaufe he lived amongft them in the Land of Jud^a. XLI. [i] ■'•' The Jt^-c£;j, fays he, after that Effence! " of the All-pov/erful God, who had neither Begin- " ning nor Origin, place that [2] Head or Chiefs " which was begotten of the Father, and therefore " was his Firft-born. Which, as he is the Coad- " jutor of his Council, is therefore called the Image of " his Father. Which Chiefs as he far exceeds all crea- '' ted Beings, is for this Reafon called the hiage of " God, tYvtWifdom of God, the Logos, or Word of God, *' the Prince of the Lord's Hoft, and" the Angel of his " Council. As to thofe Intelligences, which come af- *' ter this Chief, they are of fuch various and different ** Forms, that human Expreflions cannot denote " them, but by Comparifon and Analogy to thole " Things which are the Cbjefts of our Senfes ; as the " Sun, the Moon, the Stars, and the Heaven, which *' enclofeth all Things. As the divine Apoftle does, *' when he fays, 'J'here is one Glory of the Sun, and an- *' other Glory of the Moon, and another Glory of the Stars, *''■ for one Star differeth from another Star in Glory. In *' like Manner, muft we think of the Subordination " of unbodied, intelligent. Beings. For, as the in- *' efFable and infinite Power of God {like Heaven) com- [l] Eufeb. Friep. Eiatig. lib. vij. cap. i 5. [2] 'Af%i, which Word is Ibmetirnes ufedby the Authors of the Septuagint Verfion of the Bible, inflead of "A^p^wi', to denote the Heaii 01 Chief of any Bockiy, or colledive Body of Men. SeeExoJ. vi, 25, " prehends AN ESSAY ON SPIRIT. 49 " prehends all Things •, in the fecond Place comes the " operating and illuminating Power of the divine Lo- ^^ gos ; fgr which Reafon he is called by the Hebreivs, " the Light, and the [5] Stm ofjiijiice : Then, after " this [4] fecond Effence, as it were in the Place of *' the Moon, comes the Holy Spirit, which they place *' in this royal Dignity, and Degree of [5] Princi- " pality ; becaufe it is the Will of the great Archited: " to appoint him to the Principality of thofe inferior " Beings, which may want his Afliftance. Who " therefore, obtaining the third Place, confers on " thofe who are inferior to him, thofe excellent Vir- " tues, which he himfelf received from another, to " wit, from the diiVint Logos, his Better and Superior; " who we before faid was the fecond to the fupreme, *' unbegotten, and Almighty, God So, fays he, all " the Hebreiv Divines, after that God, who is over " all, and after his firil-born Wifdom, pay [6] di- *' vine Worfhip to the third and holy Power, which " they call the Holy Spirit, by which they themfelves '* are illuminated, when they are divinely infpired." XLII. In another Place, [7] Eufebitis, in explain- ing the Sentiments of the Jews, fiys, that, " as " ]\'^lefius made a fecond Principle oi Water-, Heracli- *' tus oi Fire; and Pythagoras oi Numbers, &c. fo the " Jews made a fecond Elfence of the Logos, which " was begotten by the Firfi Caufe.'* XLIII. And in another Place, [8] Eufebitis quotes a PalTage of Philo Judaus, wherein that Aurhor calls the Logos, the [9] Second God, in v/hofe Image Man was created. And again, where he calls this Logos, The fir ft born Son of God, to whom God had com- mitted the Care of all Things, [ i J as a great King ap- points a Minijler, or Viceroy, to atl under him. [3] Mai. iv. 2. which ?h\lo Judaus interprets of the Mcjffiah. [4] Aft/i .asv Ba-ian. [1]'^'%^?. [6] AwoSf a^sio. (7) Eufeb. Pr^p. Evan. lib. vii. cap. 12. [8j Eufeb. Pr^p, Et;^'/^. lib. vii. cap 13. [gj /i>ivr^^.t ^U:. [l] OTa ri? /xiyaAa f:xa-ihiui v'ssct^yf^ ^^Iffj^i-^slui. E XUV. 50 AN ESSAY ON SPIRIT. XLIV. And, in another Place, [2] he quotes Philo^ for calling this Second Caufe the Image of God^ the jirji-bcrn Logos, the mcft ancient of Angels^ and, as it were, the Archangel, fubfifting with many Names. For fays Philo, He is called the [3 J Chief, the Name of God, the Logos, the Image, and the [4] Overfeer, Vi- fiter, or Regarder oi Ifrael. XLV. 1 am very lenfible, that fome learned Men are of Opinion, that thefe were only the Sentiments of the Jews belonging to Pakftinc and Egypt ; but if we look into thofe Books, which contain the Dodrines, which all Jtws either do, or ought to profels, that is, the Scriptures of the Old Teftament, we fhall find that there is o-reat Foundation for the aforementioned Opinions of the Jews, with regard to Angels ; and for all thefe Appellations, which are here given to this fecondary Effence, who is, by Philo, very juftly called the Archangel with many Names. For the Prophet [5] Daniel declares, that the Angel Gabriel, having touch- ed him, and fpoken to him, faid, that he was come to make him iinderftand what fhould befal his People in the lat- ter Days, and that he would have come fooner, but that [6] the Prince ('or ruling ox governing Angel) of the Kingdom of Perfia withftocd him one and twenty Days, till Michael, one of the chief Princes, or, as the Hebrew qx- prefleth it, t\\t First "Pkikce,, came to help him. And ao-ain the Angel fays, A^id new I will return to fight a~ gainjl the Prince of ¥tr(m, ajtd when I am gone forth, lo the Prince of Gr^cia foall come. But I will fjcw thee what is noted in the Scripture oflWuth ; and there is none that holdeth'with me in thefe Things, but Michael your Prince. And a little afterwards he calleth Michael the great Prince which fiandeth for the Children (?/^lfrael. [z] Eufeb. Pr^p. Eniang. lib. xi.cap. l^. ns^i ts ^it/]ff» am*'. r{\ A(j)(jn. [4] 'o of&ii/ 'lo-par^. [5] Dan. viii. 16. ix. 21. X. n, 20, 21. xii. I. [6]Heb. "^Ji^ ^^ft." A^yMi\i. Stmmias, the Difciple of Socrate., in Plato's Phado, ijeiiking of Guardjan An- eels, calls them AEa-rooTc*?, i.e. Lordsy Qi Governors. Or, AN ESSAY ON SPIRIT. 51 Or, as Philo would have exprelTed it, 0 o^wv 'I^f «>;'a : He that regardeth^ or is the Guardian Angel of, Ifrael. Xi.VI. And corfefpondent hereto the Septuagint Tranflation of the Bible, as before quoted, renders that PalTage in the Song of Mofes, \A\\ch is mention- ed, Deut. xxxii. 8, 9, AJIi tijy Father^ and he iznll/hew thee ; thy Elders^ and they will tell thee : When the Mojl High divided to the Nations their Inheritance ; when hefepa- rated the Sons >.%eiii another, lu which Senfc it ii ufed, Gen. xvjii. lo. when J\ 0 et laiih, And Sarah heard It in ihe Ttxt-dior, luhich nioas behind him. So aUo, Jofftua vi. \%. Jnd the Roe^arJ fJl'vucd hTTV.v. ih /i k. So iilTo I Sa.TD. X. g. When Joab/^of (hat tkeFro-r.t of the r '.: c iva, ffi^h 'ijl him befoie and BEHIND. See alio z Chron. xiii. i^, i^, (j'c. ifc. Mofes 6o AN ESSAY ONSPIRIT. IVlofes zvill I /peak Mouth to Mouth ; and [9] the Simi- litude of Jehovah T^?^?// he behold. LXIII. Now this Jehovah^ or this Simihtude, Image, or Reprefentative of Jehovah, which Mofes beheld, is manifeftly the fame Perfon with that Guar- dian Angel of Ifrael, v/ho had fo often appeared al- ready, and fpoken to Abraham, Jacob, and Mofes, in the Name and Perfon iA Jehovah \ b^caufe it was on this very Account that Mofes defired of God to Ihew him his Glory, that he might know the Perfon who was to conduit the Ifraelites into the promifed Land. For thus it is, that Mofes introduceth his Requell : [i] And M.ofe:sfaid unto Jehovah, See thou fayeff unto me. Bring up this People : And thou ha§i not let me know whom thou wilt fend with me. — — Now therefore I pray thee, if I have found Grace in thy Sight, fJoew me now [2] THY Way; that I may know thee: And confider that this Nation is thy People. And Jehovah faid, I will do this 'Thing that thou ha§i fpoken, &c. And he faid, Thou can^i not fee my Face ; for there fhall no Man fee my Face and live. But it fhall come to pafs, while my Glory paffeth by, that I will put thee in a Clift of t):^ Rock i and will cover thee with mine Hand, while I pafs by ; and I zvill take away mine Hand, and thou fhalt fee what followeth me : But my Face fhall not be feen^ &c. LXIV. So that this Being which ioWosNtd Jeho- vah, this IFay, this Glory of Jehovah, whom the in- vifible Jehovah proclaimed to be Jehovah as well as [9] Numb. xii. 7, 8. [i] Exod. xxxiii. 12, l^c. [2] The original Word ■|")*7 is ufed in a great Variety of Sen- fes in the Old i ertament; the Septuagint Verfion renders it in this Place 'itavro ., thy fir. And in the iame Senfe it probably is, that Da^id, praying to "Jcho-vah, lays, God be merciful unto us, and bltfs us; and ca-jfe thy Face tn Jhine up-.n us , That THY Way [oxThu) may be knonvn upon Earth, thy favii.g Health atrung al Nations, Pfal. Ixvii. 2. And in Pfal. Ixxvii. ! 3. he lays. Thy Way, O God (or Thou) is in the Sa7iSii4nry. And hence probably it if, that the Prophet Jmos calls the God or Idol oi Beerjheba, the Way of Beer- iheba, Am. viii. 14. him' ANESSAY ON SPIRIT. 6i himfelf, is manifeftly that Angel, who was appoint- ed by God to condu6i: the Ifnielites into the pronnifed Land. And therefore God faith to Mofes^ in another Place, [3] Behold I fend an Angel before thee to keep thee in the IVay, and to bring thee into the Place which I have prepared. Beware of him., and obey his J^oice, provoke him not., for he will not pardon your Trarfgreffons ; for MY Name js in him. That is, Behold, I fend an Angel before thee ading in my Stead, and by my Authority ; beware of him, and obey his Voice, pro- voke him not, for / have proclaimed him Jehovah ; and, as he a6ls by my Authority, and my Power is delegated unto him, as my Similitude., Image, or Re- preientative, he will not pardon your Tranfgreffions, for my Name oi Jehovah is in him. LXV. And hence it comes to pafs, that this Se- cond Jehovah is in a particular Manner diftinguifhed by the Appellation of the God of Ifrael, the Jehovah of ZzV;;, and the Jehovah of the Jews. For thus the Prophet Hofca.^ fpeaking by Authority from God, the great Jehovah., faith, [4] But I will have Mercy on the Houf of Judah, and will fave them by Jehovah THEIR God. And Z^f^^n^/' the Prophet, fpeakino- of the fame People, faith [5] I will Jirengthen them in Jehovah, and they Jhall walk up and down in his Name, faith Jehovah. Not in my Name, but in his Name, faith the invifible Jehovah ; that is, in the Name oi the God 0/ Ifrael, whom they had feen. And, in another Place, the fame Prophet faith, [6j Sing and rejoice., 0 Daughters <- eiv, paid divine Honours to it : As Daniel did to the Angel [6] Gabriel, when it appeared unto him in the Form of a Man ; for, faith he, [7] I was afraid, and [3] Numb. xi. 16, 25;. [4] Exod. xxxiv. 29. [5] Numb. xxvii. 20. [6] Dan. viii. 16. ix, 2;. [7] Dan. viii. 17. ^ m AN ESSAY ON SPIRIT. 71 fell upon my Face : As Ezekiel alfo did to the [8] Holy Spirit, when it appeared unto him in [9] the Likenefs cf the Glory of Jehovah ; for, fays he, tVhen [ i ] I fazv it, I fell upon my Face. Which was the iifual Method of Proflration both with [2] him, and all the ancient [3] Prophets and Patriarchs, whenever they had any earneft Requeft to make to Almighty God ; or when they apprehended that an Angel fent from God was fpeaking to them. LXXXIV. And indeed it feems but reafonable, that, befide the Refpe6t which is due to this Holy Spi- rit on account of the Excellency of its own Nature, there fhould be a further Degree of Reverence and Regard paid unto him, in proportion to the Degree of Power or Authority over us, which is committed unto him from God: Since it is but juft, that what- ever Degree of Superiority the Almighty is pleafed to give to any one Being over others, there fhould be a fuitable Degree of SubmifTion and Obedience paid to that Being, in proportion to the Extent of Authority delegated from God. LXXXV. Not that Angels, as Angels, have any Right to divine Worlhip or Adoration upon their own Account ', and therefore all [4] voluntary Humility and WorJIjiping cf Angels, even the higheft, out of our own Head, or without a Commiflion from God for fo doing, would be Idolatry : which was the Reafon why that Angel who was fent from God to fliew the R.evelation to St. John, reprimanding the Apoftle, when he [5] fell down to worship before the Feet of [8] Ezek. ii. 2. iii. 24.. [9] Ezek. i. ?.8. [i] Ezek. i, 28. iii. 3. xliii. 3,4. xliv. 4. [2] Ezek. ix. 8. xi. 13. [3] Gen. xvii. 3. Numb. xvi. 22. xxii. 31. Jofh. v. 14. See alio Matth. xxvi. 39. Mark xiv. 35. Though he firft kneeled down. Luke xxii. 41. [/.] L'ol. ii. 18. ——Whether our Tranflation is llridly jud, I will not fay ; but fure I am, that it correlponds to the Meaning of the Apollle. However, Grotius jnay be confulted by any one who wants further Satisfadtion. [5J Rev. xvii. 8. F 4 tlie 7? AN ESSAY ON SPIRIT. the An^el which Jhewed bm thefe 'things; faying. See thcu do it not. — tVorfhip God. Becaufe St. John fcems to have paid this Worjhip to the Angel on his own Account, without any Regard to the Authority by which he was fent ; which would have been Idolatry. But when Angels are commiffioned from God, with any Degree of Power over us, and are fent in his Name ; then it cannot be Idolatry, to pay them fuch a Degree of Adoration, as is proportionate to the Au^ thority with which they are invefted : Becaufe fuch Adoration or Worfhip, not being paid them on their own Account, but on account of the Authority which hath been delegated unto them, terminates in the one only and fupreme God. See Seft. CXIII, CXIV. LXXXVI. Which Method of Reafoning may be purfued from the higheft Degree of Worfhip, pay- able to the mofl perfe6l Being next to God, ading with the higheft Authority which God is pleafed to communicate or delegate, down to the loweft Degree of Deference or Refped:, which, Reafon inftructs us, is proper to pay to fome of our ov/n Fellow-Creatures for the Prefervation of a due Subordination in So- ciety : Since in this Senfe it is, that [6] not only the Powers which be, are ordained of God\ but alfo that thole Prophets and Judges of Ifrael, [?] ^^ whom the Word of God came, are called Gods \ becaufe they Ipoke by his Authority, and afted in his ftead. LXXXVII. Which Do6lrine of the Jews with regard to God the Father, God the Son, and God the Holy Spirit, feems therefore not only to be ftipport- ed by the Doftrine of the Old Teftament, but alfo reconcileable to Reafon •, fince, if we do but refleft on the immenfe Diftance there is between the imper- fedl State of human Beings, and the infinite Perfec- tion of Almighty God, we cannot but tjiink that [6] Rom. xiii. i. [7] SeeExod. xxii. 18. Pf. Ixxxii. Z, 2, 6. Johnx. 34, 35. ■ God AN ESSAY ON SPIRIT. 73 God fhould* chufe to govern this Univerfe by a gra- dual Subordination of Beings, one fuperior to another ; rather than to be the fole Direftor or Governor of every the mod minute Affair : Not that fuch a Go- vernment would be troublefome to God, or that he would be unable to perform it, or that God can pof- fibly diveft himfelf of the fupreme Authority, uni- verfal Infpedion, and general Superintendency even of the minuted Tranfaftion in the whole Creation : But becaufe it feems more confiflent with the divine Goodnefs and Wildom, to employ the various Works of his Hands in the Exercife of thofe Powers and Faculties with which he hath endowed them ; rather than perfonally and immediately to interpofe in the Conduct of fhofe Tranfaclions, for which he hath created Numbers of Beings furnifhed with Abilities fufficient to perform them, LXXXVIII. It is likewife reafonable to believe, that the fame Method of Government, which God hath ordained in this fublunary Globe, is carried on by a Kind of Analogy through the whole Creation. And that as the great Creator hath been pleafed to conftitute this World in fuch a Manner, as to require the Authority of fome Perfons prefiding over others, in Families, in Towns, in Cities, in Provinces, in Kingdoms, in Empires -, fo probably in the great Ex- panle of Spirits, there are Degrees of Superiority ana- logous to thefe fublunary Difpofitions -, which we have no better Method of exprelTing, than by calling them, in Allufion to the Things which we do know, . £ 8 ] Th'ones, Dominions^ Principalities^ Pcxers. LXXXIX. And as this Do6lrine is reconcilable with the the Scriptures of the Old Teftament, the Sentiments of the Je-joijh Divines, and with Reafon ; fo it is alfo with the Scriptures of the New Teftament. For, fays St. FauU [9] Though there be that are called [8] Col. i. 16. [9] I Cor. viii. 5, 6. Gods, 74 AN ESSAY ON SPIRIT. Gods, whether in Heaven or Earth, (for there he Gods many, and Lords many) yet to lis there is but one God, the Father, of whom are all 'Things, and we in him ; and one Lord Jefiis Chrift, by whom are all Things, and we by him. That is, there is but one fupreme God, in Comparifon of whom there is [ i ] yione other hut he -, and with regard to whom Jefus the Chrift is only to be called Lord, and not God : The Father having given him a Name that is above every other Name, thai: every Tongue fhould confefs, that Jefus. Chriif is Lord, to the Glory of God the Father, Phil. ii. 9, 1 1. XC. Which God the Father, as he is delcribed by Mofes, under the Charafter of that God, [2] whofe Face cannot he feen ; for fio Man can fee him and live ; fo alfo St. Faul chara6berifes him as that God, who is [3] the hleffed and only Potentate; the King of Kings, and Lord of Lords, who only hath Immortality, dweU ling in the Light which no Man can approach unto, whom NO MAN HATH OR CAN SEE. And St. John fays, [4] No Man hath feen God at any Time. Which one^ only, invijible God cannot therefore pofTibly be the fame with that God, who [5] was manifefied in the Flefh. XCI. Whence it appears, that here is a Diftinfbion made by the Apoftles between the Divinity of God the Father and of God the Son : And that although the Term of God, as when we fay, There are Gods many, may be attributed to the Son ; ye that, ftrid- ly fpeaking, as when we fay. There is but one God, this Appellation is only to be attributed to God the Father ; and accordingly the Nicene Creed, as all the ancient Creeds did, begins with faying, / believe in one God the Father Almighty, Sec. And the Reafon af- figned for this Diftinclion by St. Paul is, becaufe God [l] Mark xl'i. 32. [2] Exod. xxxiii. 20, 23. [3] I Tim. xi. 15, 16. [4] John i. 18. vi.46. i John iv. 12. C5] I Tim, iii. ib. • the AN ESSAY ON SPIRIT. ^s the Father is alone to be confidered as the \f>Y firSi Catife •, for, fays he, there is one God the Father^ of WHOM ARE ALL Things : And therefore God the Father is by the Son himfelf fly led [7] the only true God. For, fays he, when fpeaking of the Father, This is eternal Life, that they may know thee the only TRUE God, and Jefus Chrilf whom thou ha§f fent. XCII. As therefore the firft felf-exiftent Caufe of whom are all Things, can alone be properly called God, when the Title of God is given in the Scriptures to any other Being but the Father, we are to under- ftand this, only as expreflive of fome God-like Power, which hath been given or communicated to that Be- ing by God the Father. As accordingly Jehovah faid unto Mcfes, when he fent him to Pharaoh, and com- municated to him the Power of working Miracles, [8] Thou /halt be to him iyijlead of God: Which he thus exprefieth in another Place, [9] See I have made thee a God to Pharaoh. When all Power therefore in Heaven and Earth was given to the Son, he was made a God to thofe Beings over whom that Power was given, that is, oyer thofe Beings which inhabit this Heaven and this Earth, and over thofe only, fince it is manifeft at the fame Time, that he muft be ex- cepted, who did give this Power unto him ; and there- fore St. Paul pofitively declares, when fpeaking of the Son, that [ i ] when it is faid. All Things are -put under him, it is riianifeft that he is excepted, which did put all Things under him : and when all Things fJoall hefuh- dued unto him, then, fays he, fhall the Son alfo, that is, even in his higheft State of exalted Glory, he fubjeSi unto him that did put all Things under him, that God may he all in all. XCIII. And as that fecondary Eflence among the Jews, whofe Portion was Ifrael, was by them called [6] See Sect. iii. [7] John xvii. 3. [8] Exod. V. lb. [9] Exod. xvii. i. [i] i Cor. xv. 27, 28. tU 76 AN ESSAY ONSPIRIT. the Word and the IVifdom of God : So it is undoubted that thefe Appellatit)ns were from thence transferred, by the Apoftles of Chrift who were born and bred "JewSy into the Chriftian Rehgion, and apphed by them to Jefus the Chri§i^ who is, in the Scriptures of the New Teftament, called [2] the V/ord and the IVif- dom of God. XCIV. And as that fecondary EfTence was by the feivs called the Image of God, fo is the Lord Jefus Chriil called in the Language of the New Teftament, [3] the Image of the fiwiftble God : That is, the vifible Image, or delegated Reprefentative in Power of the invifible God. For that this is the fcriptural Mean- ing of the Word Image, when applied to the Image of an invifible Being, feems plain from many Paf- fages, but in particular from that wherein it is faid, that Man was created [4] in the Image of God: Becaufe as foon as God is reprefented by Mofes as having faid. Let us make Man in our Image after our Likenefs : Then immediately follows, and let him have Dominion over the Fifh of the Sea, and over the Fowls of the Air, &c. And therefore the Arabic Verfion of the Bible renders this laft Sentence to this Purpofe, that by the Image which God enobled, he created him to have Dominion. And the wife Son of Sirach obferves, that [5] the Lord cre- ated Men, and endued them with Strength, by themfelves, and made them according to his Image; and put the Fear of Man upon all Flefh, and gave him Dominion over Beajls and Fowls. And that this Word 'EixwV, Image, when applied to Perfons, was generally underftood to denote the one as being the Deputy or Reprefentative of the other, in Power and Dominion, is plain from an Ex- prefTion in Bafil upon this very Subjed. Where he manifeftly ufeth this Word to fignify a Viceroy : When, in Anfwer to this Objeftion, But how then, if [2] John i. I, 14. I Cor. i, 24. [3] Col. i. 15. [4] Gen. i. 26, 27. [5] Ecclus xvii. i, 3, 4. therd AN ESSAY ON SPIRIT. -j^ there are two dijlin^ Perjons (in the Godhead) do we not make two Gods? To this he anfwers, [6] Why mil as a King, and the Deputy of a King, do not n^ake two Kings. XCV. And as the Jews fuppofed their Logos to be the lame Perfon with that [7] Angel of God's Trefence, who is reprefented in the Old Teftament, as being the Guardian Angel of the Children of Ifrael, fo aHo do the Scriptures of the New Teftament fuppofe their Logos, or the Lord Jefus Chrift, to be that very An- gel who brought Redemption to Jfrael ; and therefore St. Faiil, fpeaking of the Deliverance of the Ifraelites from their Egyptian Bondage, faith, Moreover, Brethreny I would not have you ignorant, how that all our Fathers were under the Cloud, and all pajfed through the Sea ; and were all baptized unto Mofes in the Cloud, and in the Sea ; and did all eat the fame fpiritual Meat, and did all drink the fame fpiritual Drink : For they drank of that fame fpiritual Rock that followed them, and that rock WAS Christ. He alfo faith, that by their Mifcon- . du(51: in the Wildernefs, they tempted Christ, and were therefore dejlroyed of Serpents. And in his Epiftle to the [9] Hebrews, he attributes the Perfeverance of Af^- fes in quitting Pharaoh's Court, in Obedienne to the Commands of the Jehovah- Angd, and refufing to be called the Son of Pharaoh's Daughter, to his efteem- ing the Reproach of Chriit, i. e. the [i] Reproach of the Egyptians for Chrift' s fake, greater Riches than the I'reafures in Egypt. XCVI. And as the Jews held their Logos to have been in the Beginning with God ; and to be hvtt^ov &£cv, a fecond God : So alfo do the Scriptures of the New Teftament acknowledge uitw Logos, or the Lord Bafil. De Spir. Satid. c. xviii. [7] Exod. xxiii. 20, 21. xxxiii. 2. Numb xx. 16. [8] i Cor. X. I 9. [<;] Hcb. xi. 26. [/] This Method of of fpeaking was very cuftomary among the hibtt'ws. See Pfal. Ixxxix. 50. Gal. vi 17. i Pet. iv, 13. Jefus 78 AN ESSAY ON SPIRIT. Jefus, to be called [ i ] Emanuel^ which being interpret- ed is, God with us. He is therefore frequently, in the Language of the New Teftament, Ipoken of as fuch. Thus Jolm the Evangelift pofitively fays, that [2] the Word zvas God. And St. Paid calls him, [3] God ma^ nifejied in the Flejh. And St. 'Thomas., when fpeaking to him, fully and pofitively calleth him, [4] my Lord and my God. XCVII. But then thefe Scriptures are in other Places very expreflive, with regard to the Superiority of God the Father over God the Son.: Thus St. Pe- ter., in that Speech which he makes to the Jews., A£fs ii. '^'^. where he is applying a Paffage, out of the cxth Pfalm, to our Saviour, fays, For David is not afcended into the Heavens : But he faith him/elf, " The Lord *' faid unto my Lord, Sit thou on my Right Hand, " until I make thine Enemies thy Footftool." There- fore, fays St. Peter, let all the Houfe of Ifrael know af- furedly, that God hath made that fame Jefus whom ye crucified, both Lord and Chriff. Which fhews that the Son could not have been from all Eternity co-equal to the Father, fince the Father could not have made him either Lord or Chrifl, if he had no Superiority over him. And accordingly, St. Paul applies that Text of Scripture to Jef.is Chriff, which David maketh ufe of in the Pfalms, when he faith, [6] Thy Throne, O -God, is for ever and ever ; a Sceptre of Right eoufnefs is the Sceptre of thy Kingdom : Thou haif loved Right eoufnefs ^ and hated Iniquity; therefore God, even thy God, hath anointed thee with the Oil of Gladnefs above thy Fel- lows. In which Pafiage, though Chrifi is undoubted- ly called God, yet the Superiority of God the Father over this God, is manifeitly preferved •, becaufe he is called even his God. And the Lord Jefus Chri§i, when he was departing out of this Life, not only [7] offered [i] Matth. i, 23. [2] John i. 1. [3] i Tim. ill. 16. [4.J John XX. 28. [6]Heb. i. 8. [7] Heb. v. 7. AN ESS AY ON SPIRIT. ^^ up Prayers and Supplications unto the Father, as unto him that was able to fave him from Death ; but alfo [8] cried with a loud Voice^ fayingy My God, my God, why hafi thou forfaken me ? XCVIII. I am not ignorant, that, in order to in- vahdate this Argument, it is faid, that this laft Ex- preflion was fpoken only in regard to his human Na- ture, with refpe6l to which he was undoubtedly infe- rior to God the Father ; but in Anfwer to this, it is to be obferved, that in the firil Paflage here alluded to in the cxth Pfalm, our Saviour is there called Lord; and yet Jehovah is faid by St. Peter, to have made him both Lord and Chriif. And in the fecond Paf- fage here quoted, the Pfalmifl fpeaks of him as God\ yet at the lame Time declares God the Father to be his God. And the fame Method of fpeaking is con- tinued in the Scriptures, not only while he was here in this World, fubjed to Mortality j but after he had overcome Death, and the Grave, even after his Re- furrecflion j at v/hich Time, he alfo acknowledges God the Father to be his God : For when Mary would have approached unto him, he faid, [9] Touch me not, or, do not flay to touch or mind me at prefent, for I am not yet afcended unto my Father -, but go to my Brethren, and fay unto them, I afcend unto my Father^ and your Father, unto my God, and your God. And the Apoille Paul, in fpeaking of our Lord Jefus Chrift, even after his Afcenfion, after his Exaltation, after he had been feated [ i ] ^^ the Right Hand of God, far above all Principality, and Power, and Might, and Do- minion, fpeaks of God the Father, as ftill being his Cod. For, fays he, [2] Bleffed be the God and Father of cur Lord Jefus Chrifl. And again, he faith to the Ephe/ians, IVherefore, \ ceafe not to give Thanks for you, that the God of our Lord Jefus Chri§f, the Father [8] Manh. xxvii. 46. [9] John xx. 17. [ijEph. i. 20, 21. [2J Eph. i. 3. of So AN ESSAY ON SPIRlt. of Glory, may give unto you the Spirit of Wifdom. And in the Revelation of St. John^ the Apoftie fpeak- ing of Jefiis^ faith, [3] who hath made us Kings andPriefis TO HIS God and Father. XCIX. And indeed the whole Condud and Beha- viour and Do6lrine of our Lord Jefus Chriff, while he was in this World, was correfpondent thereto •, for he not only fpeaks of the Superiority of God the F'ather in general Words, as when he fays, in exprefs Terms, [4]' the Father is greater than I-, and again, the Father is greater than all : But acknowledges that his whole Condu6l, not only while he was in this World, but before he came into it, before he had taken human Nature upon himfelf, was in Submiffion to the Will and Commands of God. For he acknowledges, in numberlefs Places, that it was the Father who fejit him, and gave him a Commandment what to do. [5] For^ fays he, I mufi work the JVork of him that sent me ; and again he fays. The Father which sent me^ he CAVE ME A Commandment, what IJhould fay^ and what I Jhould fpeak. And again, As the Father gave ME a Commandment, fo do I. We may therefore fairly argue, as our Saviour himfelf does upon another Occafion, that [6] as the Servant is not equal to his Lord, veither is he that is fent equal to him that feni him. He therefore alfo acknowledged, that all the Power he was polTefTed of, not only natural, but fu- pernatural, was received from the Father, and was [7] given unto him. And this not only while he was up- on Earth, while he was clogged and fettered with the Shackles of Mortality : But even after his Refurrec- tion, and Afcenfion, and Exaltation, he declares, that all the Power which he had in Heaven and Earth, was [8 J given unto him of the Father. And fome ("jj ToT Sew y^ •ma.T^i avTb, RcV. 3. 6. [4] John xiv. 28. X. 29. [5J John ix. 4. xli. 49. xiv. 31, &c. &c. [6] John xiii. 16. [7J Johnv. 26. xvii, 2> 7> Sj 9> I'j ^^' ^c. [8] Matth. xxviii. 18. . Years AN £SSAV on spirit. 8i Years after that, St. Paul, in his Epiftle to the [9] Corinthians, faith, But L would have you know, that the Head, of every Man is Chrifi ; and the Head of the Woman is the Man ; and the Head of Christ is God. C. And as Mofes was commanded by God to obey the Voice of the Angel, which he fent to keep him in the Way ; and to provoke him not, becaufe his Name was in hifn ; fo the Lord Jefus Chriif declares, that the Honour which is due unto hini is on the Father's Ac- count i that is, becaufe he was fent from the Father: For, fays he, [ i ] 'The Father hath committed all Judg- ment to the Son, that all Men frjould honour the Son, even as they honour the Father : And then he adds the Rea- fon. For, he that honourcth not the Son, honoureth not the Father which hath fent him. CI. It is likewife very remarkable, that in this Place, as well as in Exodus xxiii. 21, where God or- dereth Mofes and the Ifraelites to obey the Angel which was fsnt in his Name, the Incitement offered for ho- nouring the one, as well as obeying the other, is the Pov/er of Judgment, that was committed unto them* For, fays God to Mofes, Beware of him, obey his Voice, provoke him not, fcr he will not pardon your Tranfgrefions. And in the New Teftament, our Saviour obferves, that ALL Judgment was committed to the sont; that all Men fnould honour the Son, even as they honour the Father. CII. It is a Remark made by Sir Ifaac Newton, that the Worfhip which is due from Man to God, is on account of the Dominion he hath over him. For, fays he, " [2] God is a relative Term, which has Refe- ''^ rence to Subjeds, and the Word Deity denotes the -' Dominion of God, not over his own Body^ (as " the ancient Philofophers imagined, who called God " the Soul of the World) but over Subjcds." And [9] I Cor. xi. 3, [i] Joha v. 22, 23, [2] Newt. Prin. Schoh gener . G again 82 AN ESSAY ON SPIRIT. again, he faith, " We arrive at the Knowledge of ** God, by confidering his Properties and Attributes ^ " by inquiring into tlie wife Formation and Confti- " tution of ail Things -, and fearching into their fi- " nal Caufes ; but we worfhip and adore him on ac- " count of his Dominion." So that the Son be- cometh our God, not fo much on account of his hav- ing been employed in our Creation, and that by him God created the Worlds^ as becaufe all Judgment is corn- mitted unto him, this being the great Obligation of all Duty : There being no Reafon for Men to lay them- felves under any Reftraint, in obeying or difobeying the Commands of any Being, which hath no Pov/er over them. CIII. Now the Reafon why Almighty God was pleafed to commit this Power of Judgment unto the Son, is alfo afligned •, for, fays our Lord Jefus, [3] 'The Father hath given to the Son Authority to execute Judgment, ; becaufe he is the Son of Man. That is, as a Reward for having taken human Nature upon him. For, upon the Fall of Adam, this Son of God, being willing to undertake the Redemption of Mankind, [4] he was accordingly anointed [5] ff/ God for to do what- foever his Hand and his Counfcl predetermined to be done. That is, he was [6] anointed to do and to fufFer, whatfoever it fhould pleafe God for him to do or to fuffer. And for an Encouragement in which Under- taking, God was pleafed to propofe to this his anoint- ed Son, that, on the Performance of fuch Things as God fhould appoint for him to do, he fhould be ex- alted to [7] Joy and Glory. [3I John V. z6, 27. [4I Afts iv. 27, 28. [;] Hence called the M^^tf^, which literally fignifies the««'j;»W- [6] Or appointed. This Term of anointing being made ufe of, jnftead of appointing, in compliance with the human Cuftom of an- ointing Perfons, when they were appointed to the Adminiftration oi particular Offices, fuch as either King^ Priejiy or Prophet. See 1 Sam. xiii. i. 2 Sam. ii 7. Exod. xxix. 7. Ifai. Ixi. i. [7] Heb. ;cii. z. i Pet. i. 11. , CIV. When AN ESSAY ON SPIRIT. 83 CIV. When therefore, in the Fujnefs of Time, it pleafed God to fend forth his Son, who being [8] in the Form of God^ neverthelefs divefted himfelf of that Glory, which he had with the Father before the World was, and [9] came down from Heaven, not to do his civn Will, hut the Will of hirn that feiJt him •, [ i ] The Spirit having teftified beforehand the Sufferings of Chriil, and the Glory that fhould follow ; he therefore [2] for the Joy that was fet before him, endured the Crofs, defpiftng the Shame : [3] Wherefore God alfo hath highly EXALTED him, and [4-] fet him at his own Right-hand EXALTED, [5] and hath given him a Name that is above every Name, that [6] in the Name of Jesus every Knee fhould bow, of Things in Heaven, and Things in Earth, and Things under the Earth : And that every Tongue fhould confefs, that Jefus Chrift is Lord, to the Glory of God the Father. CV. Wherefore Jefus having [j']finifhed the Work which his Father gave him to do, and manifefied his Name unto Men, that they might knew God the Father the only true God, mid Jefus Chrift whom he hath fent -, and having perfifted therein unto Death, [8] that he might reconcile both Jews and Gentiles unto God in one Body by theCrofs: And having been, [9] for the fuffering cf Death, crowned with Glory and Honour ; inftead of the Portion of Ifrael, which had been before the Line or Boundary of his Inheritance ; he had now [ 1 ] Power given him ever all Flejh. And [2] all Nations were made of one Blood under him, and the Bounds of their Habitations were brought within the Line of his In- heritance : And [3] there was given unto him Dominiony [8] Phil. ii. 6. [9] 1 John iv. 34. v 30. vi. 38, 42. [1] I Pet. i. I!. [2J Heb. xii. 2. [3] Phil. ii. 9. [4] Adsii. 33. Eph. i. 2-, &c. [5] Phil. ii. g, 10, 11. [6] 'El' Tw c.c>«Tt. [7] John xvii. 4. vi. 3. [8] Eph. ii. 16. [q] Heb. ii. 9. [ 1 ] John xvii. 2. [2] Aits xvii. 26. [3 J Dan. vii. 14. G 2 and 84 AN ESSAY ON SPIRIT. and Glory ^ and a Kingdom^ that all People, Nations, and Languages Jhould ferve him. CVl. From this Time forth, therefore, his Difci- ples were fent unto [5] all Nations to [6] preach the Gofpel unto Cocry Creature. And what is remark- able is, that, ^^om this Time, the fame Holy Spi- rit, which, under the Mofaical Difpenfation, [7] fpake by the Prophets, and had only illuminated the Minds of thofe of the Sons of Ifrael, to whom the JVord of God came, was, through the Intercefiion of Jefus Chriff, conferred upon all Mankind that believe on him, of what Nation foever they be, whether Je'Ws or Gentiles ; and Jhed forth his benign Influence on all thofe who come to God through Jefns Chriff : That [8] through him both Jews and Gentiles may have an Accefs by one Spirit unto the Father. That [9] the Blef- Jtng of Abraham, wherein it was promifed, that in his Seed fhould all the Nations of the Earth.be bleffed, might come on the Gentiles through Jefus Chrift, that they might receive the Promife of the Spirit through Faith : And that [ i ] all might be baptized into one Body, whe- ther they be Jews or Gentiles, whether they be bond or free, and might all be made to drink into one Spirit. CVII. When therefore Jefus Chrift the Lord was railed from the Dead, and formally invefted in the Pofleffion of that Kingdom which [2] the Father had appointed unto him -, having received from the Father the Promife of the Holy Spirit, he Ihed forth this Holy Spirit [3] abundantly, as well upon the [4] Gen- tiles as the Jeivs, putting no Difference between them. Which Holy Spirit is fometimes in the Language of the Scriptures of the New Teftament, called the Spirit of God the Father, bccaufe he [5] proceedeth from the Father who fent him unto us •, and fometimes the Spirit [5] Matth. xxviii. 10. [6] Mark xvi. 15. [7] 2 Pet. u z\. and Nicene Creed. fg] Eph. ii. i ?. [9] Gal. iii. r^, [i] I Cor. xii. 13. [2] I;ukex.\ii. 29. [3] Tic. iii. 6. f4] Aftsxi. 15. [5] John xv. 26. of AN ESSAY ON SPIRIT. Ss cftheSon^ or the Spirit of C\\n% becaufe it was by the Interceflion of Jefus Chrift that the Supply of this Holy 5piritwas fent unto us ; and is alfo called [6] the Spi- rit of Truth, becaufe it was fent to guide Mankind into all Truth. CVIII. Now St. John plainly calleth that Holy Spi- rit, by which he was infpired with the Book of Reve- lations, an Angel. For his Words are thefe, [7 J The Revelation of Jefus Chrift, which God gave unto him, to (hew unto his Servants Things which muSi fJjortly come to pafs\ and he fent and fignified it by his Angel unto his Servant John. And yet through this whole Book, he calls this Revelation, the Didatcs of the Spirit. [8] He that hath Ears to hear, fays he, let him hear what the Spirit faith unto the Churches. And it is very remarkable, that although the Virgin Mary is pofi- tively laid to have been [9] found with Child of the Holy Spirit, and to have conceived of the Holy Spirit ; yet the Perfon fent to her from God upon this Occa- iion, calls himfelf an Angel, and in particular [ i ] the Angel Gabriel that flandeth in the Prefence cf God; who, under the old Covenant, had been fent to infpire [2 J Daniel with Skill and Underftanding. CIX. Which [3] Angel Gabriel being fent from God unto the Virgin M^r)', The Angel, fays St. Luke, came in unto her, and faid. Hail, thou art highly favour- ed, the Lord is with thee : Bleffed art thou among Wo- yiien. Behold, thoufhalt conceive in thy JVomb, and bring forth a Son, and fhalt call his Name Jefus. Then faid Mary unto the Angel, How floall this be, feeing Lknow not a Man ? And the Ang el anfweii'ed and [aid unto her. The Holy S?\kit ftoall come upon thee, and the Power of the Higheft fhall overfcadow thee •, therefore alfo that holy Thing, which fijall be born of thee, fldall be called the [6] John xvi. 13. xiv. 26. i John ii. 20, 27. [7] Rev. i. i. [S'l liev, ii. 7, I I, 17, 19. iii. 6, 13, 22. [9] Matth, i. 18, 20. f 1 1 Luke i. 19, 26. [2] Dan. viii. lO. ix. 21. [3] Luke i. iCi. G 3 Son S6 AN ESSAY ON SPIRIT. Son of God. And Mary faid., Behold the Handmaid of the Lordj be it unto me according to thy Word. ex. Which is all the Account we have of this Affair, but that after flie returned from her Coufin Elizabeths ^ where flie had remained three Months, [5] fi^ '^'^•^ found to be with Child, before foe <7«i Jofeph, to whor/i fhe was efpoufed, had come together -, then Jo- feph her Husband being ^ [6] good-natured Man^ and not willing to make her a ■public Example, was minded to put her away privately . But while he thought on thefe Things, behold THE Angel of the Lord appeared unto him in a Dream, faying, Jofeph, thou Son of David, fear not to take unto thee Mary thy Wife : For that which is con- conceived in her is cf the Holy Spirit. Then Jofeph, being raifed from his Sleep, did as the Angel of the Lord had bidden him, a7id took unto him his Wife : Jnd knew her not till fhe had brought forth her firft-born Son. CXI. The pre-exiftent Spirit of the Logos being therefore, by the wonderful Pov/er and Will of God, conveyed into the Womb of the Virgin by the Mini- ftration of the Holy Spirit, fhe conceived and brought forth Jefiis: By which Union of that exalted Spirit with human Nature, the Logos became incarnate, and was made Man. Which Logos did, by this Piece of Condefcenfion, fo far kivwc-g iowioy, [7] empty himfelf, and diveft himfelf of that Glory of his antecedent State, which he had with the Father, before the World was, that. Sin only excepted, he became li- able and fubjeft to all the Infirmities of our Nature. And therefore, during the Time of his Continuance here upon Earth, he is reprefented all along as being under the Guidance and Conduft of the Holy Spirit. f c;] Matth. i. 18, 19, 20. ' [61 Aixai'S*-. This Word is often Tjied to fij^jnify a gcod-natured Perfon, in which Senfe alfo the Word juftu-^ is frequently ufcd in the Latin Tongue. And in this Senfe this Word ought to be underftcod, Acts x. 22. i John i. g. [7] Phil. ii. 7. CXII. Pie AN ESSAY ON SPIRIT. 87 CXII. He is accordingly faid to have been [8] led up of the Spirit into the Wildernefs to he tempted cf the Devil: And that when the [9] Devil had ended his 'Temptation^ Jefus returned in the Power of the Spirit in- to Gahlee. That afterwards he, [i] cali cut Devils by the Spirit of God, which [2] defcendcd upon him at his Baptifm in a [3] vifible Manner, and abode upon him for fome Time. He is therefore faid to have been [4] anointed with the Holy Spirit, and with Power: And that when he was in an Agony praying with Vehe- mence to God, that, if pofllble, the Cup of his Afflic- tions might pafs from him, \s\an Angel appeared unto him from Heaven, firengthening kirn : That it was through [6] the eternal Spirit, that he offered himfelf without Spot to God upon the Crofs : That when he was in the Grave, he was [7] quickened by the Spirit, and [^^1 de- clared to be the Son of God with Power, according to the Spirit of Holinefs, by the RefurreBion from the Dead. CXIII. And indeed it does not appear, either in the Old or New Teftament, that the Logos had any Power over the Holy Spirit, till after his Afcenfion, [9] when all Power was given unto him, both in Heaven and Earth. For, faid Jefus to his Difciples, [ i ] // is expedient for you, that I go away ; for if I go not away, the Comforter will not come unto you -, but if I depart, I will fend him unto you. For, [2] / will pray the Fa- ther, and he fjall give you another Comforter, that he may [8] Matth. iv. I. [g] Luke iv. 13, 14. [i] Matth. xii. 8. [2 J John i. 22. [3] i. e. By the Defcent of a lucid fhining Appearance, which alighted, and reded upon him, U7i] wcf-irff^iv, as a Dote. Not that this alludes to the Form and Figure of the Appearance, as if it was in the Share of a Dove; but to the Manner of its Defcent, wliich defcendcd and alighted upon our Saviour, as a Dovedefcends and lights upon any thing. See Seift. Ixxxii. and Whitby on Luke iii 26. [4] Adls X. 38. See Note in Sefl. ciii, [<;] Luke xxii. 47, 43. [6J Heb. ix. 14. [7] 1 Pet. iii. 18. [8] Rom. ill. 4. [q1 Matth. xxviii. 18, 19. [1] John xvi. 7. [ij Jolin xiv. 16. G 4- . ahide 88 AN ESSAY ON SPIRIT. f.hide with you for ever •, even the Spirit of 'Truths [3] which proceedeth from the Father : JVhom I will fend to you from the Father. For, as St. John remarks, [4] the Spirit was yiot yet given^ hecaufe Jefus was not yet glorified. He therefore, after his Refurreftion, com- manded his Difciples [5] not to depart from Jerufalem, till after his Afcenfion, but to wait for the Promife of the Father. Which having [6] received of the Father^ he floed it forth upon them. From which Time, this Spirit is indifferently CdWtd the Spirit, of God., and [7] the Spirit of Chri§l.^ or [8] the Spirit of the Son -, becaufe the Son had now obtained Power of the Father, to fend him, not to the Jews only, but alfo to the Gen- tiles \ that all Nations might be baptized, [9] in the Name of the Father., and of the hon., and of the Holy Spirit ; [ I ] that the offering up of the Gentiles might be acceptable, being fanSlified by the Holy Spirit. It feems therefore highly reafonable, that we Ihould pay divine Homage to that Holy Spirii:, in Proportion to the Degree of Power which hath been delegated to him from the Almighty ; and that it is our Duty to pray to him, for the Communication of thofe fanEiifying Graces, which he hath received Power from God the Father, through the Son, to diilribute to his Difci- ples. I do not fay, that we ought to pray to him for the Forgivenefs of our Sins, becaufe [2] all Judgment hath not been committed unto him : But as he was undoubtedly fent to be our ^^^ Comforter, to guide us into all Truth, and to help our Infinnities, furely we ought to pray to him, to comfort us, and to grant us his AlTiflancG, that we may be [4] led by him, and that we may, of the Spirit, reap Life everlafiing. And as [3] John XV. 26, fit] John vli. 39. ["] Luke xxiv, 40- Aftsi. 4. [6] Ads ii. 33. [7J Rom. viii. 9. [S] Gal. iv. 6. [9] Matth. xxviii. 19. [/] Rcni. -w. 16. [2] See^eft, Ixvxv, c, ci, cii. fsj J^ihn xii'. 26. Johnxvi. 13. Rom. viii. 26. [4.] Rom viii. i ■. Eph. vi. 8. \ Cor. xii. 7, cV'C. the AN ESSAY ON SPIRIT. 89 the Manifejiation of the Spirit was given to every Man to profit withal •, and as to one is given by the Spirit the Word of Wifdom, and to another the Word of Knowledge, by the fame Spirit^ dividing to every Man feverally as he 'Will-, llirely it is but reafonable, that we fhould apply to that Holy Spirit, who [5] fearcheth in our Hearts the deep Things of God, to confer fuch a Portion of his Influence on our Minds, as may, by Degrees, [6] quicken ^nd Jtrengthen us, till we Ihall be,at hn^xh filled therewith. Left alfo, on the other Hand, by neg- leding fo manifeft a Duty, we fhould thereby [7] grieve, and do fuch Defpitc to the Spirit of Grace, as en- tirely to quench it. See Sedl. Ixxxiv, Ixxxv. CXIV. I apprehend therefore, it is manifeftly fhewed in thefe Papers, that from the Confideration of the Nature of Spirit, by the Light of Reafon, it •appears, there can be but one God, that is, one lli- preme intelligent Agent ; which one God may, how- ever, create an infinite Series of fpiritual Agents, in Subordination one to another -, fome of which may, by an Authority communicated to them from the fu- preme God, a6t as Gods, with regard to thofe inferior Beings who are committed unto their Charge. I ap- prehend it likewife appears from the Sentiments of the Jews, as well as from the Scriptures, both of the Old and New Teftament, that this is the Method of Go- vernment, which the Almighty hath been pleafed to purfue in the Oeconomy of this Univerfe ; ftill re- serving to himfelf that incommunicable Quality of Supreme, v/hich it would be a Contradidlion to fuppole him diverted of, either with or without his Will ; that is, either by his own Confent, or by Neceflity. CXV. It may not therefore be improper to confider what was the Opinion of the moft early Fathers of the Chriftian Church upon this Head ; which, tho' it [5] I Cor. ii. 10. [6] I Pet iii. 18. Eph jii. 16. v. 8. J7] Eph. iv. 3. Hcb. X. 29. I Theff. v. 9. ought go AN ESSAY ON SPIRIT. ought to hcLvc no ^Veigl:t againfl the exprefs Didates either of Reafon or Revelation, 3^et, in Points not fully or dii'tindly revealed, the confulting of them is very proper and ufeful ; as they certainly are the beft Evi- dence that can poflibiy be had of the Sentiments of the Church in their Times ; and the nearer that thofe Fadiers lived to the Times of the Apoftles, they may juftly be fuppofed to be the lefs liable to have varied from any of the Do6lrines or Practices of the truly pri- mitive Church. CXVI. Now if we confult the Opinion of the Fathers upon this Subject, for the firft three hundred Years after Chriil, v;e fhall find them ail univerfally agreeing in the aformencioned Do6lrine : As may ap- pear by confulting Ju/iin Martyr, Athenagoras^ 'Tatiaitj Iren^us, the Author of the Recognitions, Tertu/lian, Cle- mens Alexandrinus, Origen, Gregory 'Thanmaturgus, Dio- ryftus of Alexandria, La^antius, (^c. out of which it feems needlefs to produce any Quotations, as this Point is plainly given up by three of the moft learned Perfons of the laft Age -, two of whom being of a contrary Opinion from thofe Fathers, cannot be fuf- pecfted of lightly giving up a Teftimony of fo much Confequence, if the Flagrancy of the Truth had not obliged them to it : And thefe are the judicious Mr. Chillingivorth, the learned Bifhop Bull, and the difcern- ing Dr. Cudworth. The Opinion of Mr. Chillingworth is to be found in a Letter of his to a Friend, v/lio de- fired to know what Judgment might be made of A- rianifm, from the Senfe of Antiquity. In anfvver to which Mr. Chillingworth wrote the following Letter : *■'*■ 1 was miftaken in my dire(fi:ing you to Etifebitis for *' the Matter you wot of. You fhall find it a Wit- '* nefs much farther from Exceptien herein than Eu- ** febius ', even Athanafius himfelf, the greateft Adver- *' fary of that Doctrine-, and Hilary, who was his " fecond. See the firft in Ep. de Synodis Arim. i^ Se~ *' kuc. p- 917. D. Tom. I. Edit. Par. 1627. See the fecond AN ESSAY ON SPIRIT. 91 " fecond, De Synodis, fol. ^y. In the firft you fhall " find, that the Eighty Fathers, which condemned Sa- " mofalenus, affirmed exprefsly, — Thai the Son is not " of the fame Effence of the Father. Which is to con- *' tradidt formally the Council of Nice^ which de- *' creed the Son coeffential to the Father. In the fecond " you fhall find thefe Words, to the fame Purpofe : " O^oginta Ep'ifccpi olim refpnerunt to Homooufton. See " alfo, if you pleafe, Ji'^. cent. Tryph. p. 283, -^c^S, " iS7 '■> 'T^rtulticin againft Pr^A'^-^j, cap. ix ; Novat. *' de Trin. in fine., who is joined with Tertul. Athanaf *' Ep. de fide div. Alex. Tom. i. p. 551 •, Bafil., Tom. ii. *' p. 802, 803. Ed. Par. 161 8. See St. Hierom., A- " pi. ii. centra Ruff. Tom. ii. p. 329. Far. i^yg. See " Petav. upon Epiph. his Panar. ad Haref. 6g. qu^ t«v vcyjTiv eu/Tu iTTiTrKiKitou^ an «AAo ri. TIx^^nyfAX q 'pi i] ^ffiotiii Kf »J isix' ^10 ^ vo)}T«^;^>)f zsr^ovoiyo^dJirM. yj'av. Which is thus rendered into Lalin by Mr. Gale: Ante eas res qiice vere fiint, (^ ante Principia univerfa- lium^ eff Detis umis, prior etiam primo Deo & Rege ; ejl ille immobilis in felitudine Jua Unitatis permanenSy neque enim intelleSluale ei mifcetur, neque aliquid aiiud, ejlque exemplar fui ipjius patris, de fe geniti Q unipater Deus ; {5? vere bonus. Eft enim majiis quid (^ prim, Fons om- nium y Radix intelligibilii'.m Idearum primarum Entium. Ab hoc autem uno^ Deus, per fe fufficiens fe ipfe expli- cavit 1 proinde eft fui Pater i^ fibi fufficiens. Efi enim hie i^ Principium, (^ Deus Deorum, Unitas ex uno, ante effeyitiam, 6? Effenti^e Principium; nam ab ^ fluit Entitas & Effentia, quapropter Noetarcha dicitur. Hac igitur f.tnt Principia omnium antiquiffima, quce Mercurius fupra Deos (Ct her cos If^ empyreos, i^ c^ekjies conjlituit. CXXI. I v/ould have tranflated this Pafiage into Englifh, if I could ; but there are fome Parts of it, which feem to me fo fuperintelligible, that I thought it advilable to give it in the Author's own Words j and 96 AN ESSAY ON SPIRIT. and refer the Engii/IjTrznii^tion of it to fome of thofe Deiftical Admirers of the Plainnefs and SimpHcity of the Religion of Nature, who cannot bear the Thoughts of any thing that is myfterious in Revealed Religion. CXXIl. Abftrufe and dark however, as it is, we may be furnifhed by it with fome Light towards the Explanation of fome ExprefTions in the Pythagorean Trinity, as it is given us by [i] Simpiicms, in his Comment on Arijiotle^ out of Moderatus the Pythago- Team to fxlv ar^w-reu ^v vVfp to ov ilf V!oica.M iiffiav a,7to<^MAvi~ IOU' 10 3 J'(5UTgpOK ev OTTif 6fi 73 Ovjug OV, Xj VOJJTCl' TX tlSvj Xj TMc eliuv. For it is plain that the srpwiziv tv v'si'iini ov it, ziToiGOiv «(r/«v, of the Pythagoreans, that is, the Firfl One who is above Being, and all Exijience, is the fame ( I had almoft faid Being) with that God of the Egyp- tians, who being prior to the Firit God, is Super- intelligible. That the -n) ^6UTffOv ev ovri^ i'^t 10 o'vTug ov^ 3^ V0JJ7BV, rd eiSn (pr^ixh iitcu. That is, the Second One^ who is Exijlence itfelf, and Intelligence, and is called Idea, is that Firfl, or rather Second God aforementioned, who, according to the Egyptians, having unfolded himfelf, came forth into Being, and was felf- begotten, and was equally his own Father and his own Son, who is the Principle of all Exiftence, and of all In- telligence. As to the li) reJiBv %v, or Third One, of the Pythagoreans, which they call ^u;^ixov, or Anitnal, that anfwers to the third and lower Clafs of the Empyrean and iEtherial Deities, who are fuppofed to prefide o- ver feveral Parts of this Univerfe, being as it were the. Souls of this World. CXXIII. The Platonic Trinity, as it was digeded into Form by the Difciples of Plato, was not very ' different from this. There is indeed no one PafTage in Plato, where his Notion of a Deity is , delivered [1] Simpl. in Phyf. Aiijl, fol. 50. €XpIi-" AN ESSAY ON SPIRIT. 97 explicitly, and reduced into a regular Syftem. For, either out of Fear of his Countrymen, or becaufe he was not fettled in his own Notions, or both, he fpeaks very obfcurely on this Subjedl. That Treatile which he entitles Tim,tus, is the moft copious on this Head, and therein he fpeaks plainly ot [2] one fem- piternal and unoriginated God. Which God, fays Plato^ when he reafoned within himfelf about a future God, made this Univerfe, and placed this [3J per- feftly happy God which he begat, as the Soul in the middle of it. CXXIV. Which God, though he frequently men- tions as a created Being, yet he ftyles him alfo [4] the Image of Intelligence^ or of the moft intelligent God •, the greatefi and be§i, the mofi beautiful^ and the moSi perfetl^ and the only-begotten God. Which Uni- verfe, fays Plato^ when he had thus made and [5J contemplated, he rejoiced over it. He then made T"m(?, and [6] formed the Sun and Moon, and five other Planets, to be the Meafures thereof. But as there were yet no Animals, therefore God formed v/hat was wanting, by a fecondary Imitation of the firrt Ex- emplar: znfOi ly}]) rS 7rxpa'^ei'y[ji.oi^(^" "^^yTr'^-^i^'uf- (pinjivi Which is plainly borrowed from that Dodrine among the Jews^ wherein they aflerted Man not to be made in the Image of the Supreme God, but of the Se-. cond God. The Words of Philo Jud^uSy as they are quoted by Eufebius, are, bv/iisv •}^ ti^^h usremovicd y,vou jsrfof [2J To oil duy yineaiv di in f'xsi'. [3J '^'■''J^ciiiMyoi. ^soi aoroif i'^r)7otiro. [4] 'EixoK* Ttt t6>;'ia (.'.(yh'ov >tj afir-i', xxXMrov Xj TeMiitiTxlov, and f/.ovT^jr. [5] Whoever reads this, I think, cannot alvoid being convinced, that P/ato herein imitates the Account wiiich Hh/ts gives of the: Creation, which he figmfnis with faying, j^n^i G-.dJaiu e^eiy Thing that he had madi , and behold it vjas ije.y good. Gen. i^ 3 i . [6] "H^^^ K^ yiXr,vr^ K^ .an)7£C, «? ^»o, jo-fAov K.^ (pv>ryy)v a, t^yu'-' XS^*'^ yiyanu See Gcn. i. I4; of which this is almoll a Tranflation. H TtfOI' 9B AN ESSAY ON SPIRIT. Tepov &60V, 0? oj<«v« Ao'y©^. Nihil enim mortale in fummi illius i^ rerum univerfariim Parentis imaginem confignari jioteSi^ fed in imaginem Secundi Deiy hoc eff, ejus Verbi, poteft. Eufeb. Prop. Evang. lib. vii. cap. ig. CXXV. Plato then, in Compliance with the ortho-' dox Notion of his Country, and for Fear of the Fate of Socrates, fays. But as to other Gods, which are called [7] Daemons, to fpeak properly of their Origin, or even to conceive it, is above the Reach of our Fa- culties •, it is therefore our Duty to believe thofe our Anceftors, who, having unfolded their Natures, af- firm them to be the Offspring of the Gods •, and fo to fubmit ourfelves to the ancient Laws and Cuftoms. And then he introduces the God, who [8] framed all Things, as fpeaking to thefe Daemons, Saturn, Ops, Jupiter, i^c. whom he calls [9] the Gods begotten by himfelf •, and empowers them to be his Inftru- ments in the Produdlion of Animals, and [ i ] to imi- tate that Virtue which he had exercifed in their O- rigin. CXXVI. Whence it is plain, that Plato was afraid to fpeak out ; but his Difciples, by Degrees, gather- ing Courage, his Sy ilem was reduced into Form, be- fore the Time of [2] Porphyry, who, in his Fourth Book of the Hiftory of Philofophy, fays, "Axt/^ ^ etveu Q •rev (J}w dvufWitv ^iov t' 'Aycc^ov, fxtr cujtu ^ j^ Sdire^QV 'Tiv AfifAiafyov, Tg/T»jv n rlu) t5 •aqci^'iS ■^m^Iuj. JJf- que ad tres Hypoftafes, dicit Plato, Dei progredi Ejjen- tiam ', i^ ejfe quidem dicit Deum fumme bonum j poji [7] See Seft. XXXV. [8]''0; to isjm ^r/i'ya?. [9] Tok [2] Porphyry flouriflied about the latter End of the third Centu^- ry. His Books were afterwards ordered to be burnt ; but the Quotation which I have here produced, may be found in St. Cy- rifs Treatife againft Julian, B, viii. iUu,m AN ESSAY ON SPIRIT. g^ Ulum autem fecundum Conditorem ; ierthim autem Mundi Animam. , C XXVII. Por-phyry was reckoned the moft learned PlatoniJf of his Age ; and fiourifhed about the Time when the confubftantial Dodlrine of the Trinity be- gan to make a Noife ; and therefore his Senfe of the Platonic Dodrine i^ fo much the more for our Pur- pofe. It appeas therefore from hence, that the Pla- tonic and Pythagorean Doctrine of the Trinity, did not differ very widely at this Time one from the other, and that That God of the Egyptians^ which was prior to the firft, or the ripw-rev %v of the Pythagoreans, was the fame with the -n %v., and the to dya^ov of the Pla~ tonijls. The God of Exijience, Ideas, or Intelligence^ according to the Egyptians, or the to ^tuTcpov %m of the Pythagoreans, which they alfo called ««?»?, Idea, being by the Platonijls called v5q and hoy(§r ; i. e. Mind and Reafon, or IVifdom. And the inferior Clafs of sethe- rial Deities, who were confidered as the Soul of the World among the Egyptians, anfwering to the Tg/Toi* £v, or the £v ^u;^y J^he Platonijls. CXXVIIl. They agreed alio in the Offices which were afllgned to thefe 'Three Gods. For the firft was afferted to be uV^p, above all Exiftence and Intelli- gence. The Second God was Exiftence and Intelli- gence itfelf, and the Communicator of them to other Beings : He is therefore reprefented by them as the A>j/^y the one unoriginated God, to have been placed by l^im in the middle of this round Univerfe, as [4] the ^oul of it. CXXX. It is neverthelefs manifeft, beyond all Controverfy, that both Plato and his Difciples held a Jcind of effential Subordination to have exifted be- tween thefe Gods, as the Hebrews undoubtedly did. And therefore I fuppofe them to have been more ea- fily converted to the Chrijiian Religion than they o- therwife v/ould have been. CXXXI. And accordingly Clemens Alexandrinus^ one of thole primitive Fathers whom Cudzvorth allows to have acknowledo;ed a Subordination in the Perfons of the Trinity, when fpeaking concerning a Pallage mPlatOy fays, [5] " I underftand this no otherwife^ than *' that the holy 'J'rinity is Jignijied thereby^ the Third " being the Holy Spirit^ and the Second the Son, " by whom all Things were made^ according to the Will " o///?^ Father." This PafTage, to which Clemens refers, is to be found in the fecond fLpiftle of Plato to ■Dionv/ii(s, on account of his having complained, that Plato was not explicit enough in what he faid about the Fir ft Cattfe; to whom Plato fiys, " That thefe ~ " Things muft be fpoken of in a kind of Riddle ; that •" if any Accident Ihould happen to thefe Papers, ei- *' ther by Land or Sea, he that finds them may not " be able to underftand them. The Thing there- *' fore, fays he, ftands thus : lisp} tw« uroivluv (dxcihisc " wocvT £$■(, ^ cAima iviKXZJ'xvlat. il aneiv^ airiov oc7r»v- " roi Te/T«." Circa omnium Regem funt omnia ^ & illius Caufa omnia : (s' ipfe eff omnium rerum pulchrarum Cau- fa: Secundum ad Secunda, Tertium ad Tertia. Which • [3] Plato in Tim^o. [4] Id. ibid, [5] Clem. Alex. Strm. lib. v. p. 710. edit. Pot. Fear AN ESSAY ON SPIRIT, loi Fear of a Difcovery accounts for the feeming Contra- dictions in Plato, and the Darknefs in which his The- ology is involved, and fhews that his Difciples were indeed obhged to pick his Dodlrine out of Riddles, as he himfelf expreflfeth it. CXXXIl. But [6] St. Cyril o{ Alexandria, who v/as of the contrary Opinion from Clemens Alexandrimis, that is, who held a Coequality in the Perfons of the Trinity, for he lived in the fifth Century, and about ICO Years after the Council of Nice, wherein the Confubilantiality of the Father and the Son was firft eftablifhed in the Chrijlian Church ; Cyril, I fay, when fpeaking of tht Platonic Philofophy, [7] fays, "There *' would have been nothing at all wanting to the *' Plat072ic Trinity, for an abfolute Agreement of it *' with the Chriftian, had they but accommodated the " right Notion of Confubjlantiality to their three Hy ■ " pojiaj'es ; fo that there might have been but one " fpecific Nature or Effence of the Godhead, not di- " ftinguifhable by any natural Diverfity, and fo no *' one Hypojiafts any way inferior or Subordinate to " another." CXXXIII. As for the Dodrine of the three Hypo- ftafes, which is here mentioned by Cyril, that was not the Doctrine of the Council of Nice, but was the Dodrine of the Anans, as well as of the Platonifls. It was indeed afterwards adopted by fome of the Con- fubjiantialijfs, and was inferred in that Creed which goes under the Name of Athanafms -, but which could not polTibly have been written by him, becaufe -he, as well as the reft of the Nice^te Bathers, infilled upon it, that there v/as but [8 J one Hypojiafts in the [6] Cyril cent. Jul. lib. viii._ [7] Idem, ibid. [8j Athanajius, in his Treatlfe on the Synods of Ariminum and Seleucia .vol i. p. q34.] which was written towards the latter End of his Life, pofitively afierts : 'H Ti vir^rxTu- aVia i-i, tC, lTh a>^xo trr,uutvof^j/j<.^ ;%«. Hyp'.Jiafii enim [idem cum Usia] fub'tant:a eft, nee aliam Jigvf.ationem habet. And to the fame Purpofe m feveral Other Places. H .2 Tri- 102 AN ESSAY ON SPIRIT. Trinity, any more than one Vfia^ fince they, contrary to the Do6trine of the Platonijls, fuppofed thofe two Words to mean one and the fame Thing ; in which, however, they were certainly fo far in the right. For the "Word Ouo-Zot Uterally fignifies a Being ox Exijience; and the Word 'Y7roV«o-K Uterally fignifies a Suhfijience^ or Suhfiance-, which hath been Ihewed in the [9] Be- ginning of this Treatife, to be the fame with a Being or Exiftence. And accordingly the Greek Word OuVi« is generally tranllated by the Latin Word Subjiantia, [i] Socrates, the Ecclefiaftical Hiftorian, who lived af- ter Cyril, and was a very zealous ConfubJlantiali§i, when giving his Opinion concerning the Meaning of the Word 'T7roV«eed. 4 as AN ESSAY ON SPIRIT. 109 as well as by Day, therefore we muft not believe our own Eyes, even when the Sun fliines diredily over our Heads. CXLIX. I fliall therefore take it for granted, that there are fome Truths in Nature, that are level to our Underftandings, and that we may pronounce with fome Degree of Certainty ; for Example, that two and two miake four •, and that it is a Contradidion in Terms to fay, that the fame individual Subftance, whether fpiritual or corporeal, can be^ and not be^ at the fame Time, and in the famiC Place. Now, if the Knowledge of thefe Propofitions is within the Reach of our Underftanding, then we may fafely affirm, if the Father and Son are conjiibfiantial^ that is, if the Subftance of the Father be the fam.e undivided Sub- ftance with the Son j and that the Subftance of the Son did enter into the Womb of the Virgin Mary^ and became incarnate ; that then it will follow, of Confequence, that the Subftance of the Father did en- ter into the Virgin's Womb, and was incai-nate alfo. Since otherwife, one and the fame individual Sub- ftance may be, and not be, at the famiC Time, and in the fame Place. CL. Again, if this Propofition be taken for grant- ed, which may be found totidem Verbis^ in the Atha- nafian Creed, that as the reafcnable Soul and Flcjh is one Man, fo God and Man is one Chrift ; and if this other Propofition be allowed, which may be found as ex- plicitly in the Scriptures, that this one [8] Chrisi fitf- fered tor the Sins of Mankind ; then it muft follow, of Confequence, that Chrifi fuffered in his Godhead, as well as his Humanity ; fince otherwife, it would have been the Man Jeftis, and not Jcfus the Mcffiah, or Cbriify that fuftered for the Sins of Men. CLI. Now as the Confideration of thefe Things is, fo far at leaft, within the Reach of our Capacities, [8] Heb. ix. 28. jPet. ii. 21. iii. i 8. ^.-uas. no AN ESSAY ON SPIRIT. if we fuppofe the Premifes aforeipentioned to be true, which the ConfuhftantiaJMs will hardly deny ; the Con- clufions, which they will not allow, are, neverchelefs, as demonftrably true, as any Propofition in the Ma- thematics. CLII. But let us go a little further, and fuppofe, for the prefent, that thefe Things were above our Comprehenfion •, and then I fhould be glad to be in- formed of the Reafons why thofe very Perfons who roar fo loud againft the vain Attempts of Men, in fcrutinizing the 'Things which belong unto Heaven^ fhould take upon them to explain thofe Do6brines, which they themfelves declare to be above the Reach of human Underftandings. CLIII. When the Papiils want to perfuade Men out of their Senfes, and to prevail upon Proteftants to acknowledge the abfurd Dodtrine oi 'Tranfubfiantiation, they are very ample and florid in their Declamations upon the Immenfity and Incomprehenfiblenefs of God and his Attributes ; and upon the Minutenefs and Infufficiency of human Abilities •, and are always fetting forth, in the ftrongeft Terms, how little we know, and how much we are ignorant. And there- fore, fay they, fmce our Saviour hath faid, This is my Body, and this is my Blood, we ought to believe it to be fo, though we could not comprehend the Manner how. CLIV. All which would be undoubtedly right, and true, if they were to go no further. But if what they fay be true, about the Weaknefs of human Un- derftandings, how came they to have Abilities for ex- plaining thofe Myfteries, which the reft of Mankind are fo unequal to the Inquiry into ? Why do they pre- tend to fay, that this Myftery confifts in the Tranfuh- ftantiation of the Elements, when there is no fuch Word in the Scriptures ? CLV. And AN ESSAY ON SPIRIT. iii CLV. And fince it muft be undoubtedly acknow- ledged, that the Belief in any Myftery can be no fur- ther required, as necefTary to Salvation, than in pro- portion as that Myilery is revealed ; if this be a My, ftery, furely they ought to leave it as they found it, and not prefume to explain thai; which they declare to be inexplicable. CLVI. And is not this Method of Reafoning as ftrong, with regard to Confubftantiation^ as Tranfuh- ftantiation ? It certainly is. And therefore when the Proteftants argue againft the Doftrine of T^anfubftan- tiation^ the Papifts never fail objeding the equal In- credibility of a conftibftantial Trinity. CLVII. The Doftrine of the Trinity is as certain- ly revealed in the 19th Verfe of the xxviiith Chapter of St. Matthe-vo^ as the Do6lrine of the Euchariff is, in the 26th Verfe of the xxvith Chapter of the fame Evangelift : But the Scriptures are as filent about the Confiibftanttality of the one, as about the Tranfubjian- tiation of the other. Whence then came the Revela- tion of thefe wonderful Dodtrines ? Why ! both ori- ginally from the fame Oracle ; from the Papal Chair. CLVIII. I think it therefore incumbent on thofe Proteftant Bifhops, who hold the Dodtrine of a con- fubftantiaj/Trinity, to inform us of the Reafons why the Infallibility of the Pope muft be acknowledged in one of thefe Inftances, and not in the other ? And why, if their Eyes are fufficient to let them fee, as well as the Pope, that the three Perfons of the Fa- ther, Son, and Holy Spirit, are one co-eternal, co- equal, and undivided Subftance, when we undertake to argue againft it, they ftiould fay to us. Ye are blind! Ye are blind ! Or why, if we are blind, though tliey *re not, this metaphyfical Difpute ftiould be made a Part of the public Service of the Church, which is an Aflembly compofed not only of quick-fighted Philoibphers, but of the loweft of the People, who arc JI2 AN ESSAY ON SPIRIT. are required to give their Aflent to thefe equivocal, jf not contradiftory, Interpretations of Scripture, un- der the Penalty of eternal Damnation -, and to declare^ J:hat every one who. doth not keep this Faith whole and un~ defiled^ without doubt Jhall perijh everlafiingly ; and that this is the Catholic Faith^ which except a Man believe faithfully ^ he cannot be faved. CLIX. I fhall accordingly expefl fome of the Right Reverend Members of the Proteftant Church of Ireland^ either to account for this, or to exonerate their Confciences, by joining in an humble Remon- ftrance againft it : And I do promife, if any of them fhall deign to honour this "Treatife with an Anfwer, that, if it pleafeth God to fpare my Life, it Ihall fpeedily be followed, either by a Recantation, or a Reply. A VI N> A VINDICATION O F T H E HISTORIES O F T H E Old and New Testament, PART I. In ANSWER to The O B J E c T I ON s of the late Lord BOLINGBROKE. In Two LETTERS to * YOUNG NOBLEMAN. / ■; r '15 ] A VINDICATION O F T H E HISTORIES O F The Old and New Te s t a m e n t. LETTER I. My DEAR Lord, IN thofe Letters which I did myfelf the Honour of writing to your Lordfhip fome few Years ago, wherein I cx)mmitted my Thoughts to Paper, at your Requeft, with regard to fome natural Curiofities of the fb AH ♦Kind, and was led from thence to a phi- lofophicaJ Vindication of the Mofaical Account of the Creation and Deluge -, I took it for granted that the Books of Mofes were a genuine Hiftory, undoubtedly written by Mofes himfelf, and that the Authenticity of them had been fufficiently eftablilhed, fo as to need no further Proof. But, my Lord, as a great Genius hath lately thought proper to call thefe Things into Qiieftion, and, under the Pretence of fhewing, that they are not fuf- ficient Materials on which to found a general Syflem, cither of Hiftory or Chronology, has thought proper to make liich Objeflions to the Books both of the Old I 2 and ii6 A Vindication cf the Hiftories Part I. and New Teflament, as muft, if true, greatly invali- date their Teftimony •, I choofe to renew my Corref- pondence at this Time, that I may have an Opportu- nity of giving you my Opinion of this Performance. And left any Thing \Vhich Lord Bolingbroke hath ad- vanced, of whofe Abilities I know your Lordfhip hath an high Opinion, fliould make too ftrong an Impref- fion on your Mind, with regard to thofe facred Wri- tings-, I jfhall regularly confider thofe Objedlions, which his LordlTiip hath induftrioufly colleded, and as artfully dilplayed under the' Dilguife of a Friend, without feeming to have any premeditated Defign to hurt revealed Religion ; and then I fhall endeavour to fupport and vindicate the Authority of the Hiftory of the Bible in the very Method, and on the very Plan which he himfelf hath pointed out. Not, my Lord, as 1 before obferved, that the nobje Viicount has openly attacked Revelation as a pro- felled 'Theiif^ but raiies thefe Scruples only, as he ex- prefleth it, out cf Zeal for Chriftianity [ i ] : and yet, in the felf-fame Paragraph, declares it as his pofitive Opinion, that Chriftianity has been on the "Decay ever ftnce the Refurre5lion of Letters [2]. Can any thing in Nature be more infidious ? Does your Lordfhip think, t)\2itl^or6. Bolinghrokecowld believe that Doftrine to be true, which, he declares, will not, in liis Opinion, ftand the Teft of a free and open Enquiry ; which fiourifheth only under the Darknefs of Ignorance, and vaniiheth away like Morning Dew on the Approach of the Sunfhine of Knowledge } Thofe Things are Evil^ my Lord, which love Darknefs rather than Light : The true brillant Diamond never gives forth its Luf- tre to fo much Advantage as in the brighteft Sun- fhine : And fuch, I truft in God, will Chriftianity fhew itfelf to be on the ftrideft Enquiry ; and that it [i] Letters on the Study and Ufe of Hiftory, Vol. I. Let. V. ,p. \2z. [2] P. 185. 2 will Le T. I. of the Old and New Teftament. i j^ will flill come out the brighter, the more it Is fcruti- nized by the fiery Trial of a jufl: and fevere Criticifm. But, my Lord, why did not Lord Bolinghroke fpeak openly and fairly ? Why does he choofe to attack Chrillianity rather under the Charader of a falfe Friend, than of an open Enemy ? The Apology which he makes, or at leaft which he feems defirous fhould be underftood as fuch, for this Proceeding, is inferted in the fecond Page of the firft Letter, where he fays, " I think that a due Deference is to be paid to received Opinions, and that a due Compliance with received Cuftoms is to be held ; although '&' both the one and the other fhould be, what they often are, abfurd or ridiculous. But this Servitude is outward only, and abridges in no fort the Liber- ty of private Judgment. The Obligations of fub- mitting to it even outwardly, extend no further, than to thofe Opinions and Cuftoms which cannot be oppofed •, or from which we cannot deviate without doing Hurt, or giving Offence, to Society. In all thefe Cafes, our Speculations ought to be free : in all other Cafes our Pradtice ought to be fo." And now I appeal to your Lordfhip, whether you can think in your Confcience, that the noble Vifcount had that tender Regard for the Eafe of the Miniftry, the Tranquillity of the Bifliops Bench, and the Peace of Society, as to choofe, upon that Account, to pro- pofe his Objedions againft the Bible as a diiguifed Chriftian, rather than a profelfed Deift ? Or whether he had not too much Senfe to imagine, that the fame Effe6l of the Difturbance of Society would not equal- ly follow from both ? Only with this Difference, that the Defigns of a falfe Friend are not fo eafily difco- vered as thofe of an open Enemy ; and the Wounds that are given, are not only* deeper, but furer. And indeed the Force of his whole Peformance lies in the Deceitfulnefs of it, in artfully fubftituting one I 3 I'hine; 1 1 S A Vindication of the Hift cries Part I., Thing for another ; hke a Juggler at Cards, who fhewsyou one Card, while he artfully whips another into the Place of it. Thus, in the very Cafe before us, when Lord Bolingbroke fays, that Chriftianity has been upon the Decay ever fince the Refurre5fion of Letters, here it is manifeft, if we look into his Reafoning,, that he has palmed Chriftianity upon his Readers inftead of Popery j for his Arguments all run againft Popery •, but, before he Ihews his Hand, he whips in Chriftia- nity in lieu of it. That you may not think 1 alfo in- tend to deceive, take his own Words. " Obferve " then, my Lord, fays he, that the Demolition oi the *' papal Throne was not attempted with Succefs until " the Beginning of the fixteenth Century. A " Multitude of Circumftances, which you will eafi- " ly trace in the fifteenth and fixteenth Centuries, to " go no farther back, concurred to bring about this " great Event. — Among thefe Circumftances, there *' is one lefs complicated and more obvious than o- " thers, which v/as of principal and univerfal Influ- " ence. The Art of Printing had been invented a- " bout forty or fifty Years before the Period we fix : " From that Time the Refurreftion of Letters haft- " ed on a-pace ; and at this Period they had made " great Progrefs, and were cultivated with great Ap- *' plication. — — As foon as the Means of acquiring " and fpreading Information grew common, it is no " Wonder that a Syftem was unravelled, which could *' not have been woven with Succefs in any Ages, *' but thofe of grofs Ignorance and credulous Super- « ftition"[3] And yet this is the only Argument he produceth to prove, that Chriftianity has been on the Decay ever fince the Refurre6lion of Letters. Whereas it is rq- ally and truly a Proof of the dire6t contrary. For as ,it does prove that Popery hath been upon the Decay [3] P. 204, 205, 206. ever Let. I. of the Old and New Teftament. i lo ever fince the Rellirredlion of Letters ; fo will the fame Method of arguing ferve to prove, that the De- ftruftion of Pcpery has contributed to the Revival of true Chriftianity ^ which muft and will be enlivened a- long with the Refurreftion of Letters. But, my Lord, this is not the only Place where he has proceeded in this deceitful Method of Realbning, as will appear in the Sequel of this Letter. And I am forry that 1 muft fay, although I hope to con- vince your Lordfhip of the Truth of it, that his whole Argumentation againft the Authenticity of the Scripture Hiftory in the Old and New Teftament, is one continued Piece of fallacious Sophiftry. As for Inftance : His Lordlhip takes a great deal of learned Pains to Ihew the Imperfection of ancient prophane Hiftory, as well as he does of ancient facred Hiftory ; which, at the fame Time that it ferves to make a great Shew of Impartiality, has likewife this further Lie, that, by overturning the Credibility of ancient prophane Hiftory, he fets afide the Force of that Evi- dence, which the Vindicators of revealed Reliorion have produced in Support of the facred Writinf^s, from the concurrent Teftimony of the ancient pro- phane Hiftorians ; and yet, through his wholeTreatile, he recommends the Enquiry into ancient Hiftory, in order " to eftablifh thole hiftorical Fafts in facred " Hiftory, which are the Foundation of the whole " Syftem, on clear and unqueftionable hiftorical Au- " thority," [4] which is manifeftly ading the Part of a faithlefs BalHah^ in firft depriving us of our Strength, and then calling out in the Voice of a Friend, The Philiftines be upon thee^ Sampfon ! And the more effeftually to do this, his Lordfhip fets out with ridiculing Scaliger, Bochart^ Petavim, and Uftoer^ who have attempted to make this Enquiry into ancient prophane Hiftory j and declares " a thorough [4I P. 183. I 4 "^ Con- *20 A Vindication of the Hijlories Part 1, *' Contempt for the whole Bufinefs of thefe learned " Lives [5] ; " and pray obferve the Reafon •, be- cauie, fays he, "The fame Materials are common to ** them all ; but thefe Materials are few, and there *' is a moral Impoflibility that they Ihould ever have « more [6]." And what then ? Surely the fewer thefe Materiak are, the more Reafon there is for confidering them in all the various Lights that are poflible. He re- ccommends an Enquiry into ancient Hiftory, and then declares his Contempt for thofe that do fo •, and why ? Becaufe the Materials are few. That is, be- caufe there were not as many Books written before the Invention of Letters, as there have been fince the Art of Printing has been difcovered. His Lordfhip obferves [7], that " the Divines objefl in their Dif- *' putes with Atheifts, and they objecl very juftly, " fays he, that thefe Men require improper Proofs.'* And may not they make the fame Objeflion at pre- fent againft his Lordlhip as a Theifl ^ when he con- temns thefe Authors for not producing more Mate- rials than, according to his own Aflertion, it is poflible for them to produce. But how does he know that there is a moral Impof- fibility they Ihould ever have more ? Was it not ow- ing to UJher, that we now have the Copy of the Sama- ritan Pentateuch, which is a living Evidence, that the five Boolcjs of Mofes have not been corrupted in any material Point fmce the Defeftion of Samaria^ and the violent Animofities that arofe on that Ac- count between t]\tjews and Samaritans F But his Lord- fays further, that thefe Authors have " fuppofed, " have guefled, have disjointed Paffages of different *' Authors, and broken Traditions of uncertain Ori- " ginals, &c." [8] That Scaliger, Bochart, andMar- (ham^ have fometimes indulged their Imagination too CSIP. 6. [6] Ibid. [7] P. 175. C8JP-6. much. Let. I. of the Old and New Tejiament. m much, I will readily allow ; but 1 abfolutely deny the Charge againft Petavius and U/her. And as there are no Inftances produced, he has left me no other Means of refuting him. His Lordlhip then fays, Julius Africanus^ Eufebius, and George the Monk, opened the principal Sources of all this Science -, but they cormpted the Waters. In Proof of which, he fays, " The Dynafties of Mane- " tho, for Inftance, are broken to pieces by Eufebius, *' and fuch Fragments of them as fuited his Defign, " are ftuck into his Works. We have, we know, no " more of them [9]." Which Alfertion, although falfe in itlelf, for ii-e know that we have more of them^ than what are in Eufcbius; yet feems to carry with it this infidious Infinuation, as if Eufebius^ after he had picked out what made moll for his Purpofe, had then deftroyed the Remainder, to prevent their rifing in Judgment againft him ; whereas I doubt very much, whether ever Eufebius had feen the Works of Manetho\ as Books were then by no Means io eafy to be come at, as they have been fmce the Invention of the Art of Printing. For that Work of Eufebius^ v/hich is here alluded to, is his Chronicon^ in which Work he endeavours to fynchronize the facred and prophane Hiftory, and to reduce them, into one regular Series of Chronology •, and the Books which he mentions as having confulted upon this Head are, Hyginus, Clsm-ens Africanus., TatianuSy Jofephus, and Jujlus -, but does not fay one Word about Manetho, Julius Jfricanus had indeed made a Kind of Abftraft out of Manetho^ in which we know he did not exa6lly cop/ after Mamtho^ in his Lift of the Egyptian Princes, becaufe by com- paring him with fome other Extracts made out of Manet bo y which are prefer ved in Jofepkus^ we know he has very juftly omitted the Names of the Queens, that are mentioned by Manetho^ it being now univer- P. ?. fally 122 \^ Vindication of the Hijlories Part I. fally acknowledged among the learned, that Egyp^ was then an elective Kingdom, and that the Egyptian^ always chofe their Princes, either out of their Prieft- hood, or out of the Army. So that if Lord Boling- broke had read Jofephtis, whom he neverthelefs quotes very frequently, he would have found that we know more of Manetho than what is in Eufehius. And what inclines me to think, that Eufebius had not feen the Works of Manetho^ or at leaft had them not in his Poffeffion, is, that fpeaking in his Praparatio Evan- gelica of the Affairs of Egypt, he barely mentions Ma~ netho, as an Author who had written largely on that Subjeft, but makes his Qiiotations, and thofe no fmall ones, out of Diodorus Siculus. Then his Lordlliip proceeds, and fays, " The Co- ' ' dex Alexandrinus we owe to George the Monk. We " have no other Authority for it : And one cannot iee " without Amazement, fuch a Man as Sir John Mar- " jham undervaluing this Authority in one Page, and " building his Syftem upon it in the next [i], " When Men of Learning fpeak of the Codex Alexan- drinus, they are generally fuppofed to mean the fa- mous Alexandrian MS. Copy of the New Teflament : But that is a Book that was not known to George the Monk, who flourifhed about lOo Years ago, in an Age when that Book, and the Value of it, were un- known. George the Monk, otherwife much better known by the Name of Sy melius, does indeed mention en ancient Chronicle, v/hich, notwithftanding its boaft- ed Antiquity, mufl have been written, as Sir John Marjham juflly remarks, fince the third Year of the hundred and feventh Olympiad, becaufe it mentions Ne5lanebo, whofe Flight was about fifteen Years be- fore the Expedition of Alexander. Which Book, Syn- cellus fuppofes, led the fubfequent Authors, and parti- cularly Manetho, into all his Errors about the Antiqui- [i] Eufeb. Praep. 1. ii. c. i. Let. I. of the Old and New Tefiament. 125 ty of the Egyptian Dynafties [2]. And where is the great Harm, if Sir John Mar/ham fometimes receives and fometimes rejeds the Authority of this ancient Chronicle, as he finds it agree or difagree with other Authorities, which he imagines to have either better or worfe Foundation for what they aflert ? Does not his Lordfhip take this Liberty even with the holy Scrip- tures, and rejeft the hiftorical Part, while he is pleafed to honour the Doftrines of original Sin, the Trinity, and the coming of tlie MeJ/iah, with feeming Tokens of his Approbation ? But why his Lordfhip mentions this Book, which Syncellus only entitles Vetus Chronicony under the Denomination of Codex Alexandrinus, I choofe to refer to the Conjeftures of the Reader, rather than to offer any Reflexions of my own. But the noble Vifcount, in his next Letter, goes on, and tells the Story oi ylbgartis, [3] and of the Beafls, which, when turned loofe, ran each of them imme- diately to that Part of the Circus, where a Parcel of Earth taken from their native Soil had been laid -, and then adds, " This Tale m.ight pafs on Jofephus; for " in him, I believe, I read it." He tells the fame Story in another Place, with the additional Fable of the Letters which pafTed between Ahgarits and Jefus Chrili [4]. "Which I only mention now to let your Lordfliip right with regard to the Author's Name in whom thefe Stories are told, and that is Etifebitis, and not Jofephus. And like wife to defire you would re- mark, that the greatefl: Authors may be guilty of fmall Millakes, without impeaching their Veracity, or their Judgment in other Particulars ; and to acknow- ledge that I think Eiifebius was a little too credu- lous, in fome other Inftances as well as thefe ; but that he mull nevcrthelefs be efleemed as a Perfon of great Veracity, Learning, and Judgment in the gene- ral. Matthew Paris is an Hillorian of undoubted Au^ [2] Sync. p. 51. Ed. Par. [3] Vol. I. p. 3 r. [4] Ibid. p. 240. thority 124 -^ Vindication of the Hijlories Part I. thority in moft Cafes, and yet he was much more cre- dulous than Eiifehiiis in many Particulars. That there were pious Frauds committed in, and before the Days of Eufehins^ is not to be denied •, but it is the Bufmefs of Criticifm, as his Lordlhip juftly expreffeth it, " to *' feparate cheOre from the Drofs [5]." For, lays his Lordfliip again, " We ftrike out Truth by the Con- " frontation of different Accounts ; as we ftrike out *' Sparks of Fire by the Collifion of Flints and Steel." [6] Which has been tolerably well performed fince the Revival of Letters, and is every Day improving fince the Reformation. Infomuch that our learned Author is forced to acknowledge, that " the Moderns " have invented new Methods of Defence, and have " abandoned fome Pofts that were not tenable [7].'* In his third Letter, [8] Lord Bolingbroke^ fpeaking of the Uncertainty of antient Hiftory, fays, " Berojus, *' for Inftance, and Manetho, one a Babylonian, and " the other an Egyptian Prieft, had publilhed the An- " tiquities of their Countries in the Time of the Pto- *' lemies. Beroftis pretended to give the Hiftory of " four hundred eighty Years. Pliny, if I remember " right, for I fay this on Memory, fpeaks to this " Eftcft, in the fixth Book of his Natural Hiftory; " and if it was fo, thefe Years were probably Years " of Nabonajfar .'^ And here 1 cannot but obferve, that this noble Author quotes often upon Memory, in order, I fuppofe, to give thefe Letters the Air of a flight and curfory Performance •, although it is mani- feft from Lord Bolingbroke's laft Will, that the four iirft of thefe Letters were privately printed duiing his Life-time, though not publijhed, and, if I am rightly informed, were diftributed among fome of his learned Friends for their critical Revifal, who might have fet him right if they pleafed, where he made any Mif- takes. But however, though the Miftake here made [5] P. 133. [6] P. 136. [7] P. 182, [8] P. 81. is Let. I. " cf the Old and Ne-Jufefiameiit. 125 is no great one, 1 think it proper to inform your Lordfhip, and the Reader of thefe Letters, that it is in the feventh Book of Pliny's Natural Hiftory^ that Berofus is mentioned by him in two Places [9J. In the rirft of which he takes Notice of the great Ho- .nours that were paid x.o Eerofus by the. yltbemans, to whom, though a Foreigner, they ereded a Statue in the pubhc Gymnafium, with a golden Tongue, on account of his Skill in Aftrology. And, in the other, arguing for the great Antiquity of the Art of literary Writing, he fays, that Berofus mentions the Bahylo- nians as being in PoflelTion of Aftronomical Obferva- tions lor upwards of 480 Years before his Time * ; which is very different from what his Lordlhip afferts, that " Berofus pretended to give the Hiflory of four " hundred eighty Years. " Wliereas Berofus wrote a chronological Hiflory of Chaldaa, and the adjacent Countries, from the Flood of Noah to the Conqueft of Babylon by Cyrus^ comprehending a Period at leaft up- wards of 1 700 Years. Of which I fliall have Occafion to fpeak more fully in the Sequel of this Work. But fuppofmg that 5^r^/«5 had given, or pretended to give an Hiftory of four hundred eighty Tears : W^hat is the Meaning of the following Remark ? y^nd if it was foy thefe Tears were frobahly Tears of NabonafTar. Where is the Senfe of this ? Or what is it to the Purpofe ? One would be apt to imagine, in order to make Senfe of it, that the Years of Nabonafjdr were different fol Plin. Nat. Hift. I. vii. c. 37, 56. [ * This, by the way, would very ill prove the great Antiquity of //Vf;«/^ Writing ; fince 480 Years before the Time of Berofus, who lived under Alexander the Great, would carry it not fo high as Isomer or Hefiod ; whereas Pliny s Argument muft nece/Tarily car- ry it higher than Phoroneus, the firft King of Greece. It is plain tnen M, denoting a Millenary, has been omitted, and it fhould be read, " Epigenes relates that the Babylonians, i, e. the JJJyrians, had ** Aftronomical Obfervations for dccxx. m. Years; and Berofus " and Critodemus, who fay the leafl, for cccclxxx. m. Years." See Hardouin, in Fiin. and Pgiizon Orig. Babylonicay p. 10-13.J from. 126 A Vindication of the Hifiories Part I. from, and were either longer or fhorter than common Years. Whereas that is not the Faft. NahcnaJJ'ar ■was a famous King of Babylon^ from the Commence- ment of whofe Reign the Bahylonians began the Date of that remarkable Aftronomical Mra^ which, from him, was called the iEra of NabonajJa'i\ and com- menced about feven Years after the Building of Rome, 235 after the Death of Solomon, and about 480 Years before the Time of Bercfus. So that although the j^ra of Nabonajpir differed from other ^ras, yet the Tears of Nabondjj'ar did not differ from other Tears. Upon all which 1 lliall only remark, that it is a very difficult thing for thofe Perfons, who have more of the Shadow than the Subftance of Learning, and yet are willing to make an ollentatious Parade with it, to keep themfelves from being detefted, and rendering themfelves the Objefts of Ridicule to the more know- ing Part of their Readers. But, fays the noble Vifcount, '' had they, (mean- ing Berofiis and Manetho) " given particular and hif- *' torical Accounts, conformable to the Scriptures of ■" the Jews ; Jofephus, Julius Africanus, and Eufebius, " would have made quite other Abilrafls from their ^' "Writings, and would have altered and contradi<5led *' them lefs [i].** Julius Africanus was indeed Fool enough to be at the Trouble of making Abftracfls out of Manetho j and both Jofephus, and Eufebius^ and Sir John MarJIoam have paid too much Regard to fome of his Affertions -, but it v/ould have been a Shame for them, if they had not contradifted him in others : The Eg^fptians themfelves being fo little content with that Work of his, that it was but a few Years afterwards, when Ptole?ny Euergetes thought it proper to employ Eratofthenes to undertake a new Hiftory of Egypt, in order to fupply the Defeats and Imperfedions of Ma- netho. But with regard to Berofus, I can allure your [i] P. 82. Lord- Let. I. of the Old and New Tejlament. 127 Lordfhip, that Jofepbus is lb far from contradi6ling him, that he appeals to his Work, in Support of the Hiftory of the Bible : And Eitfebius is lb far from either contra6ting or contradicfting him, that he has literally and faithfully copied after him in his Lift of the Ajjyrian Kings, and has given them in the fame Order of Succeflion, and has allowed the fame exaft Period of Time for the Duration of each Reign. And I now leave it to your Lordfhip, to make your own Refledions, on the Treatment given thefe great Hi- Itorians. The noble Vifcount comes then to give us his Sentiments upon facred Hiftory, in which he draws a burlefque Piflure enough of the miraculous Stories told by fome Helleniftical Jews^ in Favour of the Sep- tuagint Verfion of the Bible. And then concludes : " Thus you fee, my Lord, that when we confider " thefe Books, barely as Hiftories, delivered to us " on the Faith of a fuperftitious People, among " whom the Cuftom and Art of pious Lying pre- *' vailed remarkably, we may be allowed to doubt, " whether greater Credit is to be given to what they *' tell us concerning the Original, compiled in their *' own Country, and as it were out of the Sight of " the reft of the World." But what is all this to the Purpofe ? What does it fignify what filly Stories are told, either by the Helle- Jiifiical or Hebrew Jews, in Favour either of the Origi- nal, or the Copy ? And what does it fignify in reality, whether the Tranflation was made by one Man, or by five, or by feventy .'' the Books are both of them in being, let them fpeak for themfelves. Compare them together; and fee whether they agree in the main Points. If they do, is it not an undoubted Proof of the Original being extant, and in great Credit fo long ago as the Time of Ptolemy Philadelphus^ when this Tranflation of it was firft made ? But why ftiould any filly Stories, told in Favour of a Tranflation, prejudice us 128 A Vindication of the Hiftories Part I- us againft the Original ? Becauie, lays the noble Vif- connt, " we may be allowed to doubt, whether greater *' Credit is to be given to what they tell us concern- " ing the Original." And fo we ought -, it is Doubt alone that leads to Truth. And if we had no better Proof in Favour of what they tell us concerning the Original, than for thofe filly Stories that are told of the Copy, I would join with the noble Vifcount in re- je<5ling the one as well as the other. But before I have finillied this Paper, I hope to convince your Lordfhip, that our Belief in the Original is founded on fuch rational and undeniable Evidence, as cannot fairly be rejecfted. Not that I Ihall quote Alexander Polyhiftor, though of undoubted Authority, becaufe his Lordlhip makes a flight Objection againft him : " For, fays he, even *' Alexander Polyhiftor is called in, he is quoted by Jo- " fephus, and praifed by Eufebius.^^ [His Lordfhip might have faid, that Eufebius quotes him as well as Jofephus ; for he makes much larger Quotations out of him than Jofephus does,] *' as a Man of Parts, and " great Variety of Learning. His Teftimony about *' the Deluge, and Tower of Babel, is produced by " St. Cyril, in his firft Book againft Julian : And *' Juftin the Apologift and Martyr, in his Exhortation *' to the Greeks, makes ufe of the fame Authority, ** among thofe that mention Mofes as a Leader and " Prince of the Jews. Though this Polyhiftor, if I ■*' remember right what I think I have met with in ** Suidas, fpoke only of a Woman he called Mofi [2].'* it is certain, thas Suidas, under the Word Mucu, does fay, according to the Latin Tranflation quoted by his Lordfhip, Mulier Hebraa, cujus eft fcriptum ipfa Lex ■apud Hebraos, ut ait Alexander Milefius Polyhiftor. And under the Title 'AAjlafo^^-, where he is fpeaking of the Works of Polyhiftor, he fays. In his dicit fuijfe mu- [2] Let. iii. p. 89. fierm Let. I. of the Old and New Tefianient. 129 lierem Hehr^am vomine Mofo, ctijus fcriptum fit hex ilia qu£ esi apud Hehrceos. But then I am fure that Lord Bolingbroke did not beHcve Suidas \ as the Thing is ab- furd to a Degree of Ridicule \ and in which Light I am confident the noble Vifcount even quoted it in this Place ; as he could not but have read the juft Cha- rafter which is given of Suidas by his Friend Mr. Fope^ in his Notes on the Dunciad. The Works of Polyhiftor are loft, but in thofe Quo- tations which remain out of him, there is no fiich thing to be found as Suidas mentions ; but, on the contrary, he fpeaks with Relpedl 6f Alofes, as being a wife Man, and the LegiQator of the Jews. He was an Author of great Repute •, and is not only fpoken of as fuch by Eiifebius^ and Jofcphus^ and the other Authors mentioned by his Lcrdlliip, but alfo by Pliny in his Natural Hiftcy •, and indeed I fhould have thought it beneath the Genius of Lord Bolingbroke to retail fo poor a Joke as that of Suidas, in making only an old Woman of Mofes. But, fays the noble Vifcount, " In fliolt, my Lord^ *' the Jewifh Hiftory never obtained any Credit in the " World, till C/^rZ/z/m/jy was eilablillied [3]." What, not among the Jews ? Did not they believe it ? And, if they did, was not that all that was then intended by it ? His LordHiip feems to be under a great Miflake, when he imagines the Books of the Old Teftament were defigned to inflruft Men in Arts or Sciences, or in the general Knowledge of Geography, Hiftory, or Chronology ; for they were defigned primarily and chiefly for the Ufe of the Jews, to point out to them their AleJJiah, to eftablifh a Set of Laws for their par- ticular State, to inform them in the Knowledge of God, and his Laws, and to excite them to Obedience, by convincing them, that he was the Creator of this World, that he was their daily Preferver, and that [3] Let. iii. p. gi. K they 130 A Vindication of the Hiftories Pa^t I. they were under his immediate Infpeflion, both with Regard to Rewards and Punifhments. And there- fore this Hiftory, which concerned itfelf about ReH- gion more than Pohtics, paffed unregarded by Stran- gers, becaufe it was not written hke other Hiftories, where the Succefs of all human Affairs is attributed to, and by which it can only be accounted for in all prophane Hiftory, the Wifdom, the Courage, or the Condu6l of Minifters, of Generals, or of Soldiers, and vice verfa. Whereas, in this Hifcory,, all Events are attributed to the immediate Direction of God, and the Succefs or Reverfe of all the Adions of the If- raelites is manifeftly Ihewed to depend upon him ; and the fecret Springs of all their good, as well as bad. Fortune are revealed unto them, and are demonftra- bly Ihewed to arife, not from their worldly Wifdom, or worldly Folly •, not from their own Power or Weaknefs -, not from their Courage or Cowardice ; but from God, whofe Favour or whofe Frowns de- pended on their Obedience or Difobedience to his Laws ; which is the great Moral that is inculcated through the whole Tenor of the Old Teftament. And whereas his Lordlhip truly obferves, that, in prophane Hiftory, " an ingenious Writer may very innocently " account for Events, after they have happened, by a " Syftem of Caufes and Condud that did not really " produce them [4] : " In this Hiftory it is quite otherwife, fince whoever carefully confults it, will from thence learn, to vindicate the Ways of God with Man^ not according to Appearances only, but accord- ing to Truth. But, fays our Author, " I apprehend that the Zeal *' of both (Jews and Chriftians) has done much Hurt, '' by endeavouring to extend their Authority much " further than is necefiaay, for the Support perhaps " oijudaifm, but to be fure oi Chriftianity [5].'* And [4.] Let. V. p. 167. [5] Let, iii. p. 92. then Let. I. of ihe Old and New Tejlarnent. i^l then he proceeds to explain himfelf, and endeavours to iliew, that this Extenfion of their Authority con- fiils in attributing a divine Inspiration to the Authors of thefe Books. Which he feems, in fome Places, willing to confine to liich Parts of Scripture as con- cern the La'Zi\ the Do^rine^ or the Prophecies. And confents to allow, for Example, that the Dodrine of Original Sin, the Trinity, and the Cormng of the Mejp.ah, may be eftabliflied by it, together with the Infallibility of Scripture Authority, as far as Religion is concerned [^61. But he then raifes fuch Objeftions againft this Dif- tindion, by hinting, that by this Means " the greateft " Part of their Chronology, and the far greateil Part " of their Pliftory would be excluded [7] •, " and " that " this Notion of Infpiration, which came oc- " cafionally, and that illuminated the Minds, and *' guided the Hands, of the facred Penmen while " they were writing one Page, and reftrained their *' Influence, while the fame Authors were writing an- " other, may be cavilled againft [8] ; " that he plainly fhev/s, to a confiderate Reader, he does by no Means defign or defire to " adhere to thefe Diftinhiom [9]^" but that this Diftin6lion is only ironically pro- duced, or, in plain Englifh, that the aforementioned ConcelTion, in Favour of Original Sin, &c. is only a Piece of Double-dealing. I fhall therefore endeavour to fet before you the true Nature and Extent of Infpiration, as far as oc- curs to me •, however, I muft premile, that the Doc- trine of Inipiration, together with the true Limits of it, is attended with great Difficulties, and is, in reality, a Difpute between Divines themlcivcs who believe re- vealed Religion, rather than a Difpute between Be- lievers and Dif- believers of Revelation -, becaufe if the Do(ftrine and Hiftory contained in the Scripture -be true, we are in Duty and Ccnfcience obliged to [6] P. 98, L?] P. 99- [S] P. 9> [9] P. 9^- K 2 believe 132 A Vindication of the Hifiories Part I. believe it, although the Authors were not infpired. I Jhall therefore venture to give my own private Opi- nion on this Head, which is this. St. Pmd^ in his Epiftle to 'Timothy^ fays. All Scripture is given by Infpiration of GOD, and is profitable for Do- Brine, for Reproof, for Correotion, for Inftru5iion in Right eotifnefs ; that the Man of God 7nay be perfeB, tho- roughly furnifhed unto all good JVorks [i]. Whence it plainly appears, that the main End and Ufe of Infpi- ration is not to gratify our Curiofity, or for the In- formation and Improvement of our Minds in Arts and Sciences, or in Hiftory and Chronology, but for our Infl:ru6tion in Righteoufnefs, that the iVIan of God, that is, the Servant of God, or the LMan who is willing to dedicate himfelf to the Service of God, may be thoroughly furniflied with all Manner of In- ftruclion, in Righteoufnefs, necefTary to excite him to the Performance of good Works. And therefore if the Infallibility of Scripture Authority, as far as Reli- gion is concerned, be but fecured, as the noble Vifcount exprelfeth it, I am humbly of Opinion, that That is fufficient. But then how can this be fecured, while the fame infallible Pen, which is di(ftating Truth in one Page, is declaring Falfehoods in the next } And how fhall we diflinguifh the one from the other ^ This therefore cannot be allowed. It muft either be all true, or all falfe. But it is obje6led, and with too much Reafon, that " thefe Scriptures are come down to us broken and *' confufed, full of Additions, and Interpolations, and " Tranfpofitions, made we neither know when, nor *' by whom -, and fuch, in lliort, as never appeared " on the Face of any other Book, on which Men have " agreed to rely [2]." The Reafon of which is, be- caufe there never v/as any other Book in the World, notwithftanding all thefe Objediions, on which Men [i] 2 Tim. iii, i6, 17. [z] Let. iii. p. 95. had _ L E T . I. of the Old and Ne\v Teftament. 133 had fo much Reafon to rely. For though there arc manifeftly fome fmall Additions, InterpoJations, and Tranfpofitions in the facred Writings, of no great Confequence, which have been detefted, and are dai- ly detedling, as Learning encreafes in the World ; yet thefe are by no Means of fuch Purport, as to impeach the Veracity of the whole, or to prevent thefe Scrip- tures from taking Effeft: with regard to the general Defign of inftruding the Man of God in Righteouf-r nefs, for which they were originally intended. And indeed was it not '■^ for the peculiar Care of Frovidence^ " in prefir-vmg them through all the Charges and Chances " to which thefe Books were expofed [^] , " it would have been impoflible for them to have come fo entire to our Hands as they are at prefent, notwithftanding, all their Imperfeftions : For, was it not for the parti- cular Diredions given by Mofes, of having his Wri- tings placed in the Ark, and kept in the San6luary, it is morally impoflible they could have been preferv- ed at all ; if we do but confider the early Age of the World, in which thefe Books were written ; tliat it was before the Invention either of Paper or Parch- ment : when the Art of literary Writing was in its Infancy •, and the Scribes were obliged to make Ule of the Leaves or Barks of Plants or Trees, which could not be fo completely tacked together, but that the Ligatures would eafily fail. And indeed, in fuch a Multitude of detached Pieces, as thefe Books muft have been compofed of, and which, of Confequence, were very liable to have been put in Diforder, it is impoffible, had they not been very carefully pre- ferved at firft, until feveral Copies had been taken of them on Materials of more lading Duration, that, at the recovering theni by Efdras, at the Reilauration of the Jewifj Temple, they fliould be found, or, to pleafe the noble Vifcount, fhall I fay, renewed [4], in [3] P- 97- [4] P- ICO, loi. K 3 fo i^4 J Findi cation of the Hiftories Part I. fo complete a Manner, as will be proved in the Se- quel of thele Letters, that they really were. And probably it was on this Account, that is, to fupply the Inconveniencies which might happen by the Dil- locati6n or Tranfpofition of any of the fmaller Parts, that there are fo many Repetitions of the fame Kind of Advice in the feveral Books of Mofes^ as the Pro- J)het Jfaiah exprefleth it, Precept upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little, and there a little \^^. And for the fame Reafon it alfo probably was, that God was pleafed to fend forth fo many Prophets under the JewijJj Diipenfation, and to call forth feveral Evangeliits under the Chrif- iian, that if, by the Miftake of Tranfcribers, or any other Accident, an Error fliould creep into one Part, it might be re6lified by comparing it with others. Not that I think all the Books which are in the Canon of the Jewifh and Chriftian Scriptures, or all the PafFages in the fame Book, are to be put upon a Level. Let me explain myfelf. I do not mean that they are not all true •, but that all the Truths are not of equal Con- fequence. I have in thofe Letters, which I formerly wrote to you on the Mofaical Hiftory of the Creatiori and Deluge, given you my Opinion of thofe PafTages which relate to Arts and Sciences, and to v\^hich I fhall refer the Reader of this Letter, as I intend to revife thofe Letters, as foon as I have finifhed this, and fhall give them to the Public, as a proper Sequel to what I propofe writing to your Lordfhip at prefent. But as Lord Bolingbroke is pleafed to fay, when fpeak- ing of che Scriptures of the Old Teftament in gene- ral, " that thefe Hifloriea are nothing m.ore than *' Compilations of old Traditions, and Abridgments *' of old Records made in later Times, as they ap- '^ pear to every one who reads them without Prepof- *' feljion, and with Attention [6]." This, I own, may be true, with regard to fome of them ; but I mult beg leave to contradift his Lordiliip in the moll [7] Ifai. xxviii. 10. [8J P. 96. pofitive Let. I. of the Old and New Teftament. x-^^ pofitive Manner, with regard to others ; and do ap- peal to the unprejudiced and attentive Reader, whe- ther the Books of Mofes and the Prophets are not to be excepted out of this Aflertion. For as to what Mofes relates in the Books of Exodus^ Leviticus^ Num- bers^ and Deuteronomy^ he was himfelf the chief Ador, and dehvers you the Hiftory of his own Times. And as to the Book of Genefts., I appeal to all Mankind, whether it is written in the Style of. a Compiler of old Records, and whether it is not written in the Style and Manner of a Perfon well informed in the Truth of what he wrote, and with the Firmnefs of one, who either faw by Vifion, or was informed by fome other Kind of Infpiration, of the very Matters of Fact which he there certifies ? As to the Books of Kings and Chronicles., how far they may appear to be Colleftions of old Records, I cannot fay. It is enough for us, that they were efteem- ed as authentic and facred Records, by the mod learn- ed and holy Perfons, who lived neareit to thofe Times in which they were v^q•itten : And, as fuch, we have inferted them, and fome others, into our Canon. But, if thele vv^ere loft, the Jewifh and the Chriftian Religion would Hill remain fafe againft all the Attacks of In- fidelity •, although they add, by their Conformity, great Strength to the Evidence ; and efpecially thofe that are appealed to in the Scripture of the New Teftament. And here I muft beg leave to add, that when we fpeak of infpired Writers and infpired Writings, we do not mean that every Word, or every Thought, is direftiy and immediately infpired by God. When Mofes wrote the Hiftory of the Exodus, he wrote what he faw, and v/hat he knew of it, as any other Man would have done. When he was informed by God, either in Vifion or by Infpiration, of any thing which he could not otherwife know, he likewife wrote this, or fpoke it in his ov/n Words, unlefs where the K 4 Words, 1 3^ A Vindication of the Hijlories Part I. Words, as in a few Cafes, were diftated unto him •, and it is enough for us, that he has told us what he knew either of his own Knowledge, or by Infpiration, with Truth and Fidelity. And this alfo was the Cafe with the reft of the Prophets, wliofe Minds Almigh- ty God might pleafe to illuminate, either by fhewing them Vifions, or by impreffing and communicating Ideas immediately to their Thoughts, and yet leave the infpired Perlbn to the Exercile of his own natural Faculties in relating this Vifion, or difcovering thofe Thoughts to others. So that, when the Perlbn thus infpired came to defcribe the Vifion, or explain his Thoughts, he would unfold his Mind in his own Language, in the lam.e Words and Images, that he would naturally ufe, either in common Converfation, or in any literary Compofition. And hence it comes pafs, that thofe Scriptures, which are faid to be in- fpired by God, are written in fuch a great Variety of Styles, according to the different natural, or im.prov- ed Abilities of the Perfon infpired. Thus, for Ex- ample, the Language in which the Prophet Ifaiah writes, who was of royal Extra6lion, and was bred at a Court, is lofty and high, his Metaphors ftrong, and his Images fublime : Whereas, on the other Hand, the Language of the Prophet Amcs^ who was by Profeffion a Shepherd, and bred in the Country, is humble and low, his SentimxCnts eafy, and his Images frequently paftoral ^ and therefore the Style of the Scriptures muft be liable to all the Miftakes and In- corred:nefles of that Kind, with which other human Compofitions abound. Nor is it to be fuppofed, that there was any need for the Spirit of God to infpire the facred Writers with the Knowledge of thofe things which their own Eyes, or their own Ears, or their own Judgment could in- form them in, without fuch Infpiration. It is fuffi- cient, that, in fuch Cafes, the facred V/riters fhould fiy nothing but the Truth, as it appeared unto them. As Let. I. of the Old and New Tejlament. 137 As in the Cale of the extraordinary Continuance of the Light of the Sun, v.hich Jcjlma mentions as the Efix-6t of the Sun's ftanding fiill [9] ; becaufe it ap- peared unto him fo to do •, which, although not phy/t- cally true, was undoubtedly a moral Truth. And hence it is, that St. Faid frequently makes a Diftin- ' <5lion between thofe Precepts which he had received by Infpiration, and thofe that arofe from the Refult of his own Prudence. For, in writing to the Corin- thians, with regard to fome Psrt of their Conducfl in the married State, he fays, ^bis I fpeak by Permijfwn^ •and not by Commandment [i] ; that is, I fpeak it by • Permifllon as my own private Advice, but not by In- fpiration from the Lord. But where a Matter of Confequence arofe, and the Queflion was about Se- paration ; whether a believing Wife or Hufband fhould feparate from an unbelieving Vv^ife or Hufband, ■ having felt the divine Infpiration inwardly di6lating to him, what his own Judgment was unable to de- termine, he then fpeaks pofitively, as by Infpiration from God, and fays. Unto the married I command ; yet not /, but the Lord. Let not the Wife depart from the Husband^ and let not the Husband put away his Wife [2]. Something of the fiime Nature happened to Mcfes, m the Cafe of the Man that was found gathering Sticks on the Sabbath Day, and in the Cafe of the Daugh- ters of Zelophehad \ which Cafes Mofes not being able to determine by his own private Judgment, went to ccnfult the Lord, and had his Doubts accordingly re-t folvcd. So that when any Perfon, under the Influ- ence of the Spirit of God, declares any thing as a Truth, we may fifely acknowledge it as fuch, al- though he was not particularly infpired with it -, be- caufe, we may depend upon it, that the Spirit of God, [9] Jofli. .Y. 13. [i] I Cor. vii. 6. [2I i Cor. vii. ic, II. See alfo I Cor. vii. 12. 2 Cor. viii. 8. i ThelT. i. 15. 2 Cor. xi. 17. and 1 Cor. xiv. 13. wers 138 A VindicatiGn of the Wfimes Part I. were it otherv/ife, would, in that Cafe, over-rule him, and correct his Judgment, and make him cry out with St. VauU Tet not /, hut the Lord. But, lays the noble Vifcount, " The principal and *' decifive Reafon for feparating in fuch Manner the " legal, dodrinal, and prophetical Parts, from the " hiftorical, is the Neceffity of having fome Rule to " go by. It is ftrange, but it is true ; not only " the Jews differ from the CbriJlianSy but Jews and *' Chrtftians both differ among themfelves concerning " almofi every Point that is neceffary to be certainly " known, and agreed upon. Who were the Au- ** thors of thefe Scriptures, when they were publifh- *' ed, how they were compofed and preferved, or re- " newed, &c. [3]" With regard to the Neceffity of having fome Rule to go by, if our Author means fome infallible Rule or Guide to go by, fuch as the Ko'rnan Catholics have, from the fame Method of ar- guing, eredled the Pope into ; fo as to fix and necef- fitate our Afient, and to prevent Mankind by its in- fallible Influence, from erring : I cannot help being of a very different Opinion from him : But if he means fuch a Rule as, with an honeft Heart and due Application, will be fufHcient to inftru6l the Man of God in Righteoufnefs, and condu<5t him to Happinefs, then indeed, " If we ftippofe that God a£is towards " Men according to the moral Fitnefs of T'hings [4],'* there is a Neceffity for fuch a Rule to go by. Which Neceffity God hath, in his Goodnefs, complied with, in giving his written Word, having alfo given to every Man fuch a Portion of Reafon, as, if duly ap- plied, will undoubtedly condudl him to a fuitable Por- tion of Happinefs ; fmce it is undeniably true, that eve- ry Man's Endeavours v/ill be accepted according to that a Man hath, and not according to that he hath not [5]. [3] Let. iii, p. 100, loi. [4] P. 95, [5 J 2 Cor. viii. 12. For, Let. I. of the Old and Nnv ^eftament. i^q For, my dear Lord, I wouM have you always bear in Mind, that Mankind are placed here in this Life, neither as necelTary Agents that cannot err, nor yet, like the Ln-iathan, barely to take his Paftime in the deep ; but that we are placed here in a State of Pro- bation and Trial, to fee whether we love the Lsrd^ or have Pkafure in Vnrighteoufnefs^ and that, according to pur Behaviour under this Trial, we fhall, in the final State of our Exiftence, be either eternally rewarded, or eternally punifhed. And therefore, among the va- rious Kinds of Probation, which we are liable to un- dergo, this of believing upon reafonabk Grounds is one ; and for this Caufe it is, that Almighty God has not fixed the Grounds of our Belief on fuch felf-evident Principles, as to neceffitate and force our Aflent ; but {q as to leave fome room for the Virtue of believincr. For although it is undoubtedly true, that our Aflent mull neceflarily follow Conviction, and that our Faith or Belief will neceflarily preponderate on that Side of the Quefl:ion where the greatefl: Evidence lies ; yet muft it alfo be allowed to be a Virtue, and a Happi- nefs, to be able to prei'erve the Mind in fuch a due Balance and Frame of judging, as to give its Aflent only upon reafonable Grounds. Could our Pafilons never get the better of our Reafon, there would be no fuch Thing as Vice^ could our Reafon never get the better of our Paflions, there would be no fuch Thing as Virtue ; and, of Confequence, no Founda- tion for Rewards or Punifnments •, which naturally and necefllirily belong to free Acftions. And there- fore the Evidence of our Belief in the Word of God, is not laid before us, and written in fuch legible Cha- racters, as that he that runneth may read, but in fuch as that he, who fearcheth for it with Diligence, Impartiality, and Induftry, and is of an humble and teachable Difpofition, may dilcover it with fuffi- cient Eafe. For although Almighty God hath fram- ed Mankind for Happinefs % yet this Happinefs is not to be acquired without fome Labour and Induflry on our i40 A Vindication of the Hijlories Part I. our Part. The Earth will bring forth Briars and Thorns, if we do not take Care to cultivate and till ,it : The Ore lies hid in the Bowels of a barren Moun- tain, and is to be difcovered by a few Marks in the Surface, known only to the curious and inquifitive. And why is all this Wealth fo artfully concealed ? Only to try and prove the Induftry of Man. Know- ledge alfo in general, as well human as divine, lieth deep, it mufl be dug for before it is found. And why ? Only to prove us, and try whether we think it worth the fearching for ? And as to the Objedion raifed from the different Sentiments of Jews and Chrifiians^ concerning almoft every Point that is neceffary to be known and agreed upon ; this is not true. They do indeed differ about .the Interpretation of fome PafTages in the Scriptures, which is the neceffary Confequence of a Freedom of Will : But they are fuiliciently agreed about thofe Qiieftions here mentioned by the noble Vifcount, " Who were the Authors? When were they publijhed? *' How were they compofed and preferred ^ or renewed?^* &c. Even fo fufftciently agreed, as to make them a Rule of Faith. And furely it is no fmall Proof of the Truth of thofe Things wherein they agree, when they fhew fo great an Inclination to quarrel about o- ther Things, and to find all the Fault with one ano- ther that they pofTibly can. But, fays Lord Boli?ighroke^ " If w^e could believe " with the Rahhies^ that Mofes wrote every Word of *' the Pentateuch', or with Philo and Jofiphus, that " Mofes wrote the Account of his own Death and '•' Sepulchre ; ■ yet would I venture to affert, that " he who expefts to find a Syftem of Chronology, or " a Thread of Hiftory, or fufficient Materials for " either, in the Books of the Old Teflamicnt, expeds *« to find what the Authors of thefe Books, whoever " they were, never intended [6]." Which is undoubt- [6] Let. iii. p. I02o edly Let. I. of the Old and New 'Tejiament. 141 edly true. And I believe it never before entered into th'e Head of any Man to fuppofe otherwife. But how fhould the noble Vifrount have an Opportunity of in- troducing all the farcaflical Jokes which he has here in thefe Letters thrown out, with regard to the ridi- culous Opinions of fome of the Je'xijh Rabbins^ or a- gainft the Hiftories of the Old and New Teftament, if he did not confider them in this Light ? His ori- ginal Defign in writing thefe Letters, feems to have been to vindicate the Treaty of Utrecht^ and to fhew his own great Knowledge in the Hiftory of Europe for fome Centuries pail, and of the feparate Interefts of the principal A6lors in this great Scene ; which, how he hath performed, I leave to the Politicians to deter- mine. But, I own 1 cannot fee what need there was for him to go back beyond that Period of Tim.e, which he very juftly fixes as the proper ^^ra for be- ginning his Enquiry, that is, the Invention of the Art of Printing, and the Refurreftion of Literature from thence ; were it not that it furniflied him with an Opportunity of giving fome Strokes at the antient Hiftories in the Canon of the Old Teftament, and, fome fev/ Flings at the New ? And in order to Ihew, " that the Author or Authors " of the Pentateuch anfwer as little the Purpofe of An- " tiquaries in Hiftory, as in Chronology," he defircs his Reader to confider, that the Fliliory of two thou- fand Years " is comprifed in eleven ftiort Chapters of *' Genefn\;]\^' He then proceeds to give a droll Abftraft of them, and, inter alia^ tells us, that " the Sons of God lay with the Daughters of K'en, and begat *' Giants [8]," which he imagines will appear ridicu- lous to the Reader, becaufe it is not every body that underftands IlebreiVj and the true Force of the Kx- prefTions in that Language •, vv'hereas to thofe that do, it is well known, that the Jez:s were ufed to ftyle any [7] Let. iii. p. 106. [8] P. 107. thins 142 A. Vindication of the Hiftories Part I; thing that was high and elevated, by the ExprefTion of being A Thing 0/ God, ov a God-like Thifig. Which they carried fo far, as not only to give this Title to Men and Angels, but even to the inanimate Creation. Thus they ftyled the great Difputes or Struggles, or "Wreftling, which Rachel had with her Sifter Leah^ the WrcftJings of God [9], as well as a mighty Prince, a Prince of God &c. [i] This ExprefTion therefore, here alluded to, fignifies no more than this, that the Sons of God, i. e. the Men of Power and Authority in thofe Days, began to abufe that Power, and for- cibly to take away the Daughters of Men, that is, of the poorer fort of People, by whom, having illegitimate Children, who were frequently Men of Strength^ as the original Word, which we tranllate Giant ^ literally fignifies ; thefe illegitimate Children, having no In- heritance of their own, addidled themfelves, for a Livelihood, to Rapine and Plunder. He then proceeds to give an Account of the Con- duct of the Children of Noah at Babel, and fays, that " thefe Children of one Family were divided into fe- " veral Languages, even whilft they lived together, " fpoke the fame Language, and were employed in " the fame Work [2]." There is no body that can exprefs himfelf more properly, or more clearly, than Lord Bolinghroke, when he pleafes •, but in this Sen- tence he feems to be induftrioufly confufed. Does he mean to fay, what his Words feem to imply, that while the Children of one Family fpoke only one Language, and were employed in the fame Work j they yet at the fame Time fpoke different Languages, and continued to carry on the fame Work ? If he does, he means to fay what neither is, nor can be true. But if he means, that the Children of one Fa- mily, who, while God thought proper to keep them united, fpoke only one Language, and were [9] Gen. XXX. 8. [ijGen. xxiii. 6. [2] Let. iii. p. 107, em- Let. I. of the Old and Ne-zv I'eflament. 143 employed in the fame Work ; yet, when God thought proper to difperfe them, and oblige them to leave oft their Work, that he confounded their Language, and, by Virtue of his fupernatural Power, deprived the Majority of the Remembrance of their native Tongue ; and infpired the feveral leffer Families of which that Majority was compofed, with the Knowledge of va- rious and diftinft Languages, one of which each lef- fer Divifion might underftand, but was unintelligible to the refl ; by which Means thefe feveral Families, being rendered ufelefs to each other, becaufe they could not underftand one another, were obliged 'to difperfe, and people the whole Earth, according to their Tongues, in their Lands, after their Nations : If this be what he means, then indeed he micans what is reafonable and true, but his Meaning is ill ex- prelTed. But, " upon the whole Matter, fays he, if v/e mzy " guefs at the Defign of an Author by the Contents " of his Book, the Defign of Mofcs^ or of the Author " of the Hiftory afcribed to him in this Part of it, " was, to inform the People of Ifraeloi their Defcent " from Noah by Se;n^ and of NoaFs from Adam by " Seth \ to illuftrate their Original ; 10 eftablifh their " Claim to the Land of Canaan^ and to juftify ail the " Cruelties committed by Jojhiia in the Conqucft of " the Canaanites [3]." Then the noble Lord pro- ceeds to fpecify the Curfe given by Noah to Canaan^ for an Offence committed by his Father Ham ; and obferves, that " Ham alone offended : Canaan was in- " nocent. Canaan alone was curfed ; and he be- " came, according to his Grandfather's Prophecy, a " Servant of Servants, that is, the vileft of Slaves to " ^em^ although not to Japhet ; when the Ifradites " conquered Pakfiinc ; to one of his Uncles, not to his " Brethren. Will it be faid, — it has been faid, [3] Let. iii, p, 109. • " that 144 '^ Vindication of the Hiftories Part I. *' that where we read Canaan^ we are to underftand " Ham^ whofe Brethren Sem and Japhet were ? At " this rate v.^e fhall never know what we read, as thefe *' Critics never care what they fay." " Will it be *' faid, — this has been faid too, — that Harn was *' punifhed in his Pofterity, when Canaan was curfed, " and his Defcendants were exterminated. But who " does not fee, that the Curfe and the Punifliment, in " this Cafe, fell on Canaan and his Pofterity, exclu- " fively of the reft of the Pofterity of Ham [4] ? '* And now I appeal to your LiOrdfliip, whether any thing can be more unfair, than the Treatment given to this PafTage by the noble Vifcount ? At this rate zve JJjall never knoiv^ fays he, what zve read. And how is it that we know what we read ^ Is it by infifting on every literal or verbal Miftake that is made in co- pying of Manufcripts -, or when we find a manifeft' Miftake, is it not by comparing v/hat we read with the Context, and correding any Error of the ^^n or Prefs, fo as to make the Senfe of the whole Paflage entire .^ And, if the noble Vifcount would have allow- ed himfelf Patience to have done this, he might eafily have rectified the Miftake. For, as he obferves, it was Ham alone offended ; and yet it is Canaan alone that is curfed. And that the Words of the Curfe are, that the Perfon curfed JJoall be a Servant of Servants to his Brethren^ viz. She^n and Japhet. Hence it is mani- feft, that Canaan could not be the Perfon curfed ; be- cauie, as the noble Vifcount alfo remarks, he would then be made a Servant of Servants, not to his Brethren., but to his Uncles. It is alfo to be obferved, that, in the preceding Verfes, where Ham is fpoken of as being guilty of the Offence, he is particularly fpecified by the Name of Ham, the Father of Canaan. [5] For, fays Mofes, Ham, the Father of Odm.a.n, faw bis Father's Nakednefs, (jjc. And Noah awaked from his [4] P. no. [5] Gen. ix. iS, 22. I pyin?t J.ET. I. of the Old and New Teftamenl. 145 IFine^ and knew what his younger Son (Ham) had done unto him. And hefaid., Curfedbe Canaan, &c. Whereas is ic not plain, that this laft mufl be a Miftake in the Tranfcriber of the Copy, and that the whole PafiTage mull, in the Original, have run thus : Ham, the father of Canaan, fdw his Father^ s Nakednefs •, and Noah awaked from his tVine^ and knew what his younger Son had dene unto him. Andhefcid^ Qtrfed I^e [Ham the Ff.therof^ Canaan; a Servant of Servants fljall he be unto his Brethren. And he fcid., Elejjl'd be the Lord God of Shem ; and [Ham the Father £'^'/, the Son of Aipheus, who, having followed Jefus, and having been an Eye-Witnefs of the Mira- cles w^hich he performed, and being from thence con- vinced that he was the MeJ/Iah, wrote an [4] Account of them for the Ufe of the Inhabitants of Pakjime. Which Account, having been written in the Hebrew^ or rather Syriac Tongue, in the Hebrew or Chaldee Cha- rafter, was foon tranflated into Greek, for the Ufe of thofe who did not underftand the other Language ; which is the Copy that is now come to our Hands. Mark was a Difciple, and Auditor, and Companion of Peter, who was one of the Apoftles, and moil early Difciples of Jefus. Luke was in the fame Circumftance with Mark, not an Eye-Witnefs himfelf, but having converfed with thofe that were, he wrote an Pliftory of the Life and Tranfaflions oi Jefus, for the Ufe of one Theophilus, as he himfelf informs us, in the Introdu6lion to his Hif- tory, in this Manner : For as 'much as many have taken in Hand to fet forth in Order, a Declaration of thofe Things which are mo^ furely believed among us ; even as they delivered them unto us, which from the Beginning were Eye-JVitnefjes, and Minifters of the Word : It feemedgood to me alfo, having had perfeB Underfianding of all "Things FROM THE VERY FIRST, to Write unto thee, in order., mofi excellent Theophilus, that thou mayeSi know the [3] Mat. ix. g, II. Mark ii. 14. Luke v. 27. [4] Eufeb. Ecdef. 1. iii. c. 24. M 4 C^r- i58 A Vindication of the Hiftories Part 1. Certainty of thofe 'Things wherein thou hail been- in- firuaed. The Words here rendered from the very fir ii^ are in the Original expreffed by the Word "Avw&fv, which may very fairly and honeftly be trzn^^i&d from above^ according to its literal Signification, which would give his Teftimony ftill greater V/eight ; for, accord- ing to Stephens, "Avw^tv exponitur, Defuper, Juperne, e fuperiori loco, e fiiperioribiis, vel fupernis locis, ab alto. And that this is the Senfe in which it is chiefly ufed, in the Language of the Scriptures, appears from Matth.xyLvW. Cji. Markxv. 38. John m. '7,. 7,31. xix. II, 23. James'i. 17. iii. 15, 17. where it will not bear any other Interpretation. But, to avoid Difputes, I have quoted the Words of St. Luke ac- cording to the vulgar Tranllation ; and will fuppofe his Teftimony to have no other Force than that of an inquifitive Reporter of what he had heard : Although, if the whole Paragraph here quoted, be rightly con- fidered, the Strength of his Argument, for writing to 'Theophilus, upon a Subjc6l which had been Jiandled by others, according to the Report of thofe 'which, from the Beginning, ivere Eyc-U^itneffcs, and Minijicrs of the Word, muft depend upon this, that he had a ftrong- er AfTurance of the Truth of what he reports, than barely hear- fay Evidence; having alfo been confirmed of the Truth thereof by Infpiration/row above. Luke was a Phyfician by Profeffion, and of Confe- quence a Man of Letters ; and being one of the many who expefted the coming of the Mejfiah, about that Time, if we fuppofe, that he was only attentive to the Accounts which he heard of the Miracles of Jefus from the very first ; and though no Eye-Witnels liim- felf, yet having taken his Information from thole that were, muft be allowed to be a good corroborating Evidence. Which aifo probably was tlie Cafe of Mark, who although he does not mention it, yet it is very Let. I. of theOld andNewTejlament. i6g very likely, that he was alfo attentive to thofe Things from the very fir ft. John was the favourite Difciple of Jefus, and hav- ing lived to a great Age, was prefled by his Friends [5 J, to fet down, before his Death, an Account, in Writing, of the Hiftory of Jeftis -, upon which, hav- ing revifed thofe Accounts which had been written by the three aforementioned Perfons, he fet down thofe Particulars of Moment, which had been omitted by them. So that two of our Witnefles, being Eye- WitnefTes, and the other two having been attentive Enquirers, from the very firft^ into thofe Matters of Ea6l, which they relate, as told them by other Eye- Witnefles, there can be no Objeftion made to the Number of our Witnefles •, fmce, if thefe two lafl men- tioned fhould be rejefted, there would Hill remain tivo^ who were themfelves Eye-Witnefl^es j ^nd, ac- cording to the [6] Law of Mofes, as well as the fub- fequent Pradice of all Nations, two Witnefles are fuf- ficient to eftablifli the Truth of any Matter. 2. We muft now therefore proceed, in the fecond Place, to confider the Integrity of the Witnefles ; for although their Numbers were ever fo great, if there is Reafon to fufpeft their Integrity, the Degree of AflTent which we are to yield to their Afliertions, ought cer- tainly from thence to be regulated. Now the Inte- grity of thefe Witnefiies will appear, if we do but con- fider, in the firft Place» the artlels and undifguifed Manner in "which their Narrations are related -, fo as not to conceal the Failings arid Infirmities, either of themfelves, or of their beft Friends. Thus it is fairly acknowledged, that Matthew was a Publican -, nor is there the leaft Diffniife thrown over the Ambition of the Sons of Zebedee •, the Diffidence of Thomas ; or the Backflidings of Peter, and the Timidity of the refl: of [;] Eufeb. Ecclef, Hift, 1. iii. c. xxiv, [6] Dtut. xvii. 6. Tax. 15. the lyo A Vindication of the Hiflones PARt I» the Apoftles of Jefus ; al] which are fet forth in the ftrongeft Light. And what gives no fmall Proof of their Integrity, is the Confideration, that although thefe four Witneflcs agree in their Evidence, with re- gard to the principal Matters of Faft, they yet dif- agree fo much, in the Manner of their Narration, as to remove all Sufpicion of any Collufion among them. But what proves their Integrity beyond all Manner of Difpute, is, that they could have no Intereft in pub- lifhing thefe Matters of Fad, but barely the Love of Truth ; and the diftant Expeftation of a future Re- ward in another World. For as to this World, they muft have given that up from the Moment that Jefus declared, in the Face of the whole Jeivifh People, at the Time ot his Trial, that his Kingdom was not of this World. But, after his Death, there could be no Hopes at ail left, whatever Hopes they might have had until then, of any worldly Profit, in being a Difciple of Je- fus. For then daily Experience convinced them, of the Truth of what Jefus had, in his Life-time, often declared unto them, that they Ihouldbe as [7] Lambs and Sheep in the midff of Wolves. That they fhould not efcape better than their Mafter ; but that as his Enemies had perfecuted him, fo fhould they [8] per- fecute his Difciples alfo : That they fhould be put out of the Synagogues ; nay, [9] the Time comet h, faid he, when whofoever killeth you, will think that he doeth GOD Service. Which Sayings were probably verified in the particular Cafe of every one of thefe four Hiflorians ; who certainly fubjecled themfelves to Ignominy, Re- proach, and Perfecution, for the Sake of that Dodlrine, which they publiflied to the World : And two of them undoubtedly fuffered Death, rather than retradl that Truth, which they had fo publicly declared. So [7] Mar. X. 16. Lukex. 3. [8] John xv. 20, [gj John xvi. 2. that Let. I. of the Old and Neiv I'eft anient. 171 that after this, there is no room left to doubt of the Integrity of thcfe WitnelTes •, fince the Sufferings of Death, or even Perfecution, in Juftification of one's Opinion, whether true or falfe, is the flrongeft Proof, which it is poffiblc for any Man to give of his Integrity at lead. 'And therefore, although the Matters of Fafl, which they bore Teftimony of, were undoubtedly mi- raculous, and above the common Laws of Nature, yet as they could have 710 htereff in what they relate [ i ], the Evidence of their Integrity is fo glaring and mani- feft, that one would think it fufficient to overcome, even the Diffidence of Mr. Hume. Becaufe, to ufe his own Words, 1'hc Falfehcod of their Tefiimcjjy would be more miraculous than the Event which they relate [2]. 3. But, as it may be urged, that a Man's Honefty is no Proof of his Ability •, and that thefe poor well- meaning Men may have been deceived \ therefore it will be neceiTary, in the Third Place, to confider the Skill of our Witnefj'es. And here it mull be acknow- ledged, that it does not appear, that thefe Perfons were bred up to any great Share of Literature, if we except St. Luke.^ who was a Phyfician : But then it is to be obferved, on the other Hand, that the Evidence to which their Teftimony is produced, requires no great Skill, either in judging of, or in the Narration. Whereas the Simplicity of their Lives and Conver- fations, as it renders them the freer from all Sufpi- [1] Hume's EfTay on Miracles. [2] Id. ibid. This Author, in Imitation of the Academic Phi- lofophers, doubts every thing, and determines nothing. And is more employed in finding out what can be faid on both Sides, and in raifing Objeftions, than in pointing out the Truth : Which feems to be the EfFeft of a diffident and a timid Genius. The Traveller, who is overtaken by a Mift, or by the Night, and can- not fee his Way clearly, as he is afraid of every Step he takes, fo he makes but little Way : Whereas he who has Light fufficient to fee his Road, fprings forward with Alacrity, regardlefs of thofe Doubts which hinder the Progrefs of the benighted Traveller, cion J 72 'A Vindication of the Hijiories Part I. cion of attempting to impofe upon their Readers -, fo does it make their Evidence the more credible ; pro- vided they had but Skill enough to prevent being im- pofed upon themfelves, in the Things which they re- late. Now, as the Hiftory which they have written, confifts only in reporting certain Matters of Fa6l, which they law and heard, every Man, that has but Eyes and Ears, and common Senfe, has Skill enough to be a Judge of liich kind of Things. They tell you the Fads that Jefus did : They tell you the Words that he fpoke. The Confequence to be deduced from thence, belongs to the Pleader, as well as to them. They tell you, that he was born at Bethlehem^ and that he lived at Nazareth ; and that he went about, during the laft three Years and a half of his Life, do- ing certain Works, which appeared to them to be mi- raculous ; and that Jcfus argued from thence, to prove the Divinity of his iViiffion: But it is the Reader's Bufinefs to judge, whether thofe A6ls, as they are there related, were miraculous, or not ; and v/hether they can be accounted for by natural Means ; and whether the Argument deduced from thence, in Favour of a di- vine Miffion, be conclufive. They tell you what thofe Works were : Feeding thouiands oJ:' People with two Loaves of Bread, and a few fmall Fiflies j healing the Sick in an Inftant ; curing the Le- prous, the Blind, the Deaf, and the Lame : And, what is more than all, bringing the Dead back again to Life, not only after they had been dead feme Hours, but fome Days -, one, when he v/as actually carrying upon the Bier to the Grave -, and another, after he had been fome Days in the Grave. They tell you, that he was crucified by Order of the Roman Go- ver-flor Pontius Pilate, at the earneft Sollicitation of the Jems ; and that he was buried in the Tomb belong- ing to one Jofeph of Arimathcea •, that he rofe from tte-ce on tlie third Day, and was feen and felt by his Difciples> Let. I. of the Old and New Tejlawenf. 173 Difciples, and converfed frequently with them for for- ty Days afterwards. New it requires no great Skill in any Witnefs to be a Judge of all thefe kinds of Things, and to tell v/hether a Man be blind, or has his Eye- fight ; whe- ther he be leprous or clean -, alive or dead : And, with a very fmall Degree of Attention, any Perfon, with the meaneft Abilities, hath Skill fufficient to judge, whetlier thefe wonderful Cures, which they faw peribrmed by our Saviour and his Apoftles, were done according to the ordinay Rules of Phyfic, or were ef- fefted in a Moment, by the Touch of the Hand, or even by the fpeaking of a Word. So that, with re- gard to fuch Tranfadions as thefe, although ever fo extraordinary in their own Nature, no Objecflion can lie againft ihe Skill of thefe Witnelles. 4. Hence we come, in the Fourth Place, to confider ibe De/!gn of thefe Authors, which certainly could not be bad -, as the whole Purport of the Religion which they inculcate, is evidently calculated to recommend Piety towards God, and Good- will towards Man. Nor is it credible, that thefe Books could have been written with an evil Defign of impofmg on the World, when we confider that the Authors could be no Gain- ers by fuch an Impofture. When the Chriftian Re- ligion began to be countenanced by Princes and Po- tentates, and had once gotten Ibme Footing in the "World, Intereft, or Vanity, or a mifguided Zeal, might have excited fome weak Men to the Pradice of pious Frauds, in privately compofing fome Books, or forging fome Miracles, to propagate their own Opinions. For, when a Dodlrine hath once gained Ibme Cre- dit, and Men begin to be prejudiced in Favour of tl.i Propagators of it ; the Zeal of the Multitude, already prtpoflefled in Favour of fuch Leaders and fuch Doctrine, may prevail upon them to believe whatever fuch Leaders report, or indeed any Report, which 174 -^ Vindication of the hift oriel Part 1; "V^hich tends to confirm them in their prefent Senti- ments, without giving it a due Examination. Which ieems to have been the Cafe of Ibme Perfons in the Chriflian Church, foon after the Death of the Apo- ftles, whofe Creduhty is not always to be vindicated, nor their Report to be credited -, as hath been un- doubtedly proved by Dr. Middleton ; who, although he may have puflied his Argument with too much Violence, and have gone too far in fome Particulars, is undeniably right in too many Gthei:s. And as the Prejudice of the Multitude, and the Gain of the Lead- ers, was by this Means encreafed, fo alfo did the Pra- ctice of thefe pons Frauds encreafe •, and have conti- nued from that Time to this j as manifeftly appears from the Regard paid by fome Party- zealots to the Miracles reported to have been performed at the Tomb of Ahhe Paris i v/ho was " a little Priefi tin- " diftingnijloed during his Life^ but dubbed a Saint by " the Janfenifts after his Death.'''' And who, as Lord Bolingbroke juftly obferves, " had the prime Minifer been " a Janfenift, might have been a Saint fill l^]." Where- as this was not the Cafe of thofe Miracles, which are recorded by our Authors, as performed by our Sa- viour and his Apoftles ; which were of various Kinds ; were done in their Life-time, publicly in the Face of their Enemies, and fubjeft, at the Time of their Per- formance, to the Scrutiny of the moft learned Per- fons in the Jewifj Nation, the Scribes and Pharifees, who fet themfelves in Oppofition to Jefus. For, as the Bulk of the Jezvs were in Expectation of a tri- umphant Mefiah, and not of a lozvly one, inflead of being prejudiced in Favour of Jefus, they were pre- judiced againft the Belief of a MeJ^ah, who only ap- peared as the Son of a Carpenter. This was what nei- ther fuited their Intereft, nor their Inclinations ; and therefore it was no eafy Matter to perfuade them, that [3] Let. iv. p. 125. any Let. I. of the Old and New ^efthmtnt. ij^ any good^hing could come out of fo poor a Place as Naza- reth ; and for the fame Reafons, the Doctrine oiChrifi crucified was a flumbling Block to the Jews, and to the Greeks Foolif}jnefs -, until their Prejudices, and, among the reft, the Prejudices of our four Hiftorians, whole Teftimony is here produced, were entirely removed by the irrefiftible Force of feveral wonderful Fadls j which could no otherwife be accounted for, than as being done by a Perfon empowered and commiffioned from God. Which Matters of Fact, two at leaft of thefe Hiftorians were Eye-witnelles of, and wrote the Hiftory of them, at a Time when they could have no View, either of worldly Profit or Praife. Nor is it reafonable to think, that, had they known the Chriftian Religion to have been falfe, their Zeai would ever have allowed them to proceed fo far in the Cheat, as to be real Sufferers themfelves, only that others might be the Gainers. Nor would they have endured Perfecution rather than retraft, or fuffer Death rather than deny, the Truth of what they af- ferted. And when we confider, that the general Pur- port of thefe Books is, to recommend the Practice of Virtue and Goodnefs, and the Love of Truth, wc may be fure, that real Falfehood would never take Pains to bring about thefe Purpofes ; fince whatever Guife it may aflume, and put outwardly upon itfelf, fomething very different from all thefe would lie hid underneath ; and that, let the Pretences be ever fo fpe- cious, fomething of worldly Interefc would be couched at the bottom. "Whereas thefe Authors, who wrote the Hiftory of a Perfon after he was dead, whom i+.ey acknowledge and declare to have been ignomi- nioufly crucified, and to have owned, that his Kingdom was not of this Worlds muil be acquitted from havino- any fuch Defign. 5. So that we may proceed, in the Fifth Place, to confider the Confiftemy of the Farts^ and the Circumftan- ces of the Relation. Which will bear but very little Contro- j.y6 A Vindication of the Hiftories Part I. Controverfy ; fince whoever will give himfelf the Trouble of reading thefe four Authors, will fee one general Scheme carried on through each of them ; wherein they give us a fhort Account of the Life of Jefus^ from his Birth to the Time of his Afcenfion in- to Heaven. In which they deliver their Teftimony with- out Doubt and Hefitation^ and yet not with too vivknt Afferuerations [4] •, and are fo confident with them- felves, as well as with each other, as to produce a wonderful and furprizing Harmony, Vv'henever they are compared together -, although they were written at different Times, and in very different Parts of the World. And whoever compares them, will find a fufRcient Difference in the circumftantial Parts of the Narration, although not in the material, to prevent the Sufpicion of the leaft Poffibility of Combination. Thus, for Example, the three Evangelifls, Matthew^ Mark, and Luke, are principally emiployed in relating the plain praflical Difcourfes upon moral Subjeds, which our Saviour fpoke to his Auditors in general ; of which Matthew, who v/as an Ear-witnefs, is much more copious and particular in the Narration than the other two •, but Mark and Luke are more exaft and regular in fpecifying the Time and Place. Whereas St. Johi, who was his beloved and favourite Difciple, and attended upon him in his moll retired Hours, does not only mention fome Difcourfes that v.'ere omitted by them, but enters into the more myilerious and recondite Part of his Life and Charafter. He begins therefore with affirming, that He was in the Beginning with God, and that He was God ; and that all 'Things were made hy him, i^c. But then he is, for the fame Reafon, more explicit than all the reft of the Evangelifts taken together, in declaring, that this Power was given into his Hands by God the Father, and in aflerting the Dependency of the Son on God [4] Hume's Eff. on Miracles,, the Let. I. of the Old and New Teft anient. 177 the Father, both before he took human Nature upon himfelf, and afterwards. Which renders the Gofpel of St. John more elevated, as well as more myfterious, than any of the others. And if there are fome few Places and fmall Cirumftances, which, at firft View, feem to difagree, they are of fuch a Nature, that they either admit an eafy Reconciliation, or mufi: be afcri- bed to a Miftake in the Tranfcribers of the Copies. And indeed there is one Circumftance attending thefe Hiftories, to the Veracity of which the Jews themfelves, as w^ell as the City of Jerufakm., are a Handing and a living Evidence •, which is, that they contain a Prophecy relating to the [5] Difperfion of the Jews^ and the Deflruftion of the Temple, which continues daily to be fulfilled. The Force of which was attempted to be eluded by the Emperor Julian^ who employed the Power of the Roman Empire in en- deavouring to rebuild the Temple, and replace the Jeii's in their own Land ; but was defeated of his Pur- pofes by the vifible, but fupernatural, Eruption of Globes of Fire through the Foundations of the Tem- ple, which never ceafed fcattering Deftrudlion about them, until the Undertakers defiiled from their At- tempt. Which is a Matter of Fad, in which all Hi- ftorians, who mention thofe Times and Tranfaftions, whether Chriftian, Je-zviJIj, or Heathen, unanimoully agree. 6. Having thus confidered the Confiftency of the Parts, and the Circumftances of the Hiltory, of the Life of Jefus, as related by the four Evangelifts, we come now to the Sixth, and laft Criterion, by which the Truth of this Hiftory is to be tried, which is the contrary Teftimonies . And under this Head, I am fure it does not yet appear, that any have ever been produced, which v/ill, in the leatl, invalidate their Tcftimony. [9] Matth. xxiv. 1,2,15, Mark xii. 2, 14. Lukexix. 14, 43, 44. xxi. 24. N Where:Js 178 ^ Vindication of the Hiftories Part I. Whereas if the Adverfaries of Chriftianity, who Hv- cd at that Time, when the Gofpels were written, had not been fure, that thofe Things were really true, as they are fet down ; we may be certain, that, as they wanted not Abihties, fo neither would they have want- ed Inclinations to have expofed them. But if the Evidence of thofe Perfons, who were bred up in a contrary Opinion, and continued to be Adverfaries to Chriftianity until they were advanced in Years, although afterwards convinced of their Errors, fnay be comprehended under the Ch'aradler of contrary Teftimony -, then fome of the ftrongell Proofs, which are to be produced for corroborating and con- firming the Truth of the Hiftory, as related by thefe four Evangelifts, are of this Kind •, for of this Sort were all the early Converts to Chriftianity : But, in particular, Paul of Tarfus, who was at firft not only not a Friend to Chriftianity, but a bitter Enemy to it ; perfecuting the Church, and binding, and delivering into Prifon, both Men and Women : Whofe Epiftles arc come down to our Hands, giving an Account of his Converfion •, and the Hiftory of the principal Part of whofe Life is likewife ftill extant in the Book enti- tled. The A^s of the Apoftles, written by his Compa- nion Luke, who is one of the four Evangelifts. But, if under the Head oi contrary Teftimonies, thofe only are to be comprehended, who li-jved and died of a contrary Perfuafion j we have great Reafon to la- ment the Lofs of that Account, which Pontius Pilatt fent to Tiberius Ccefar, the then Roman Emperor, of the I'ranfadions which pafTed during his Government of Jud^a. For that Jefus was mentioned in it in an ex- traordinary Manner, we have great Reafon to believe, from the Works of Juftin Martyr, who lived about 100 Years after the Death of Jefus ; and who appeal- ed to this Record, for the Truth of what he affirmed in Favour of Jefus^ in his Apology for the Chriftian Religion, L E T . I . t)f the Old and New Tefiammt. i ^^ Religion, which he [6] dedicated to the Emperor yf«- tonimis^ to the Ca-fars^ his Sons, and to the whole Se- nate and People of Rome -, and which he delivered in> being then an Inhabitant of that City himlelf. 1'jie Works, however, of Tacitus^ Suetonius, and Dion Cajfms^ all Heathen Writers, are come down to our Hands, and they confirm that Circumftancc mentioned by the four Evangelifls, of an Order be- ing ilfued from Auguftus C^far, that the whole Em- pire fliould be taxed. And [7] Tacitus particularly mentions, that in the Reign oi'Tibsrius, when Pontius Pilate was Governor of Judjea^ J^fa^ was brought in Judgment before him, condemned, and crucified* And both [8] he and [9] Suetonius mention the cur- rent [ i ] Report then prevalent, that fome Perfon com- ing out of Judaa fhould obtain the Dominion of the Earth. Which, although they, as well as Jofephus^ as Lord Bolinghroke [2] obferves, were miitaken in the then Application of it to the then reigning Roman Emperors, who had been in Judaea, is an undoubted Proof, however, that there was a general Expedlation, which prevailed about that Time, of fome extraordi- nary Perfon appearing in Jud becaufe the Anions performed by "'jefus are not fuch, as are the proper Subjefts of Hiftory ; which con- cerns itfelf more with PoHtics than Religion. Biit where the Subjeft of any of the prophane Hiftorians hath led them to treat about thofe Affairs which re- ferred to the Hiftory of Jejus^ there -yve always find a remarkable Confirmation of the Veracity of thefe four Evangelifts, without any one Inftance, that I have ever yet heard of, to the contrary. Even Celjui^ Julian^ Porphyry, and Hierocles, who were all not only Pagans, but profeffed Enemies of Chriftianity, acknowledge the Matters of Fad, and allow the Miracles recorded oi Jefus to have been per- formed ; but only deny them to have been done by the Power of God, and afcribe them to the Power of Art- Magic. And thus having gone through the Six Criterions, which are fixed by Mr. Locke, as fufficient Tefts for afcertaining and eftablifhing the Degrees of Probabi- lity 5 and having fhewn, that the Number of our Wit- neffes is fuch, as hath been thought fufficient, in all Ages, to determine our Aflent, even in the Courts of Judicature j that their having fuffered Perfecution and Death, rather than retraft their Aflertions, is a fufiicient Proof of their Integ7'-tty •, that they had Skill equal to their Undertaking, which was only to relate Matters of Fad -, that the Defign of thefe Authors could not be to deceive, as there was no PofTibility of their gaining any thing thereby •, that the PartSy as well as Circumftances of their Relation, were all con- jfiltent together, and concurred in carrying on the ge- neral Scheme of a Meffiah \ and that no contrary 'Tefti- monies can be produced, but what rather tend to prove, that Jefus was that Meffiah \ I think we may, 4 In L E T. I. of tha Old and New Teft anient. 1 8 1 in the Words of [^] Mr. Locke, alio aflert, that '* where " all thefe concur in the Proof of any one Thing, *' there Frobabihty upon fuch Grounds carries fo " much Evidence with it, that it naturally determines " the Judgment, and Jeaves us as little Liberty to " believe or disbelieve, as a Demonftration does, whe-- " ther we will know, or be ignorant." So that the only Difficulty which feems to remain, is this, which muft indeed be acknowledged as a Thing, at firft Sight, to be wondered at, that if thefe Things are true -, and that they are true, I think can hardly be doubted, How it comes to pafs, that the Jews^ who were perpetually looking into, and fearch- ing the prophetical Writings ; and who were, at the Time of the coming oijefus [4], waiting for Redemp- tion in Jerufalem, and were then in full Expectation of the coming of the Mejfiah, Ihould not more uni- verfally, than they did, acknowledge the Completion of thefe Prophecies in the Perfon of Jcfits ? The Rea- fon, however, is not very difficult to affign, if we do but confider the ftrong Impreffion which the Thoughts of a triumphant Mejfiah, in the Form of an heroic and worldly Prince, had made upon their Minds, together with the ftrong Tendency, which feems implanted by God in all Mankind, towards that Religion in which they have been educated; whence arife m.oft of thofe Difficulties that every one meets with in his Attempt to make Converts from any one Religion to another \ efpecially to a Religion, which required the Mortification of their Paffions, their quitting their worldly Interefts, and which ob- liged them utterly to relinquifh thofe Ceremonies, in which they had been bred up from their Infancy : Which, whoever tries, will find very difficult to bring [3] Locke of Human Underftanding, 1. iv. c. xvi. £4] Luke ii. 38. John i. 41. iv. 25. N 3 about 1^2 A Vindication of the Hiftories Part I. about, even with thofe who are educated in the moft abfurd Do6lrines of Popery, or Heathenifm, or Ma- hometanifm. For although Ahnighty God, in his Difpenfations with Mankind, is willing to afford them a reafon- able Degree of Conviftion, fuch as is fufficient to prevail with Men of teachable, unprejudiced, and impartial Difpofitions •, yet he hath not made the In- veiligation of Truth fo eafy, or fo plain, in any one Branch of Knowledge, as to flrike the indolent and uninquifitive, or to necefiitatc and force the AlTent of the prejudiced and perverfe : Becaufe this would take away the Virtue and Merit of an impartial En- quiry, and remove all Claim and Title to Rewards and Punilhments. And for this Reafon Almighty God was pleafed to defcribc the Coming of the Mef- fiah in fuch a Manner, as that Men of unprejudiced Minds, whole AfFeftions were not tied to this World, might know him, and ditlinguifh him from all others, and, of Conlcquence, believe in him when he did come : But that Men of worldly Minds, and perverfe Pafiions, might yet have room to meet with ilrong Delufion^ and beiiez-e a Lie. "-That none of the IVicked fhould underjland it, but that the Wife Jhould un- der'Jland it. And hence it came to pafs, that although the coming of Jefus as the Meffiah., in fo mean a Cha- rader as that of a Carpenter's Son, and who was af- terwards crucified, was acknowledged by Anna and Si'/neon^ and fome illiterate Fifliermen, it was yet a Stumbling-block to the Jews, and to the Greeks Fooliflo- ncfs. It feem.ed a Contradiftion in Terms, to Men of worldly Minds, and who valued themfelves for their worldly Wifdom, to fuppofe a Deliverer could be crucified, and a Redeer.ier put to Death. T'hey faw no Slavery in Sin -, and therefore thought of no Deliverancs Let. I. of the Old and New Teftament, 1 8^ Deliverance from thence ; nor of any Redemption from the Power of the Grave. They defired no Exemp- tion, but from the Roman Yoke ; no Triumph, but over worldly Enemies ; and no Vidory, but over Armies that oppofed them. They never confidered, that they were greater Slaves to their own PafTions, than they were to the Roman Senate ; that Death and Hell were the worft of Enemies j and the Devil a greater Tyrant than C^far. And now having fufficiently tired your Lordlhip, I fhall releafe you for the prefent ; and fhall, in my next, endeavour to vindicate the Authenticity of the Hiftory of the Old Teftament ; JVho am, &c. LETTER IJ. My Lord, HAVI N G, in a former Letter, gone through the Proof of the Veracity of the Fadls recorded of Jefus Cbri^, in the Hiflory of the New Tefta- ment, I fhall proceed to vindicate the Authenticity of the Old Teftament; the chief Objections that are raifed againft which, by the noble Vifcount, are, " That the Law and the Hiftory were far from be- ** ing blended together, as they now ftand in the Pen* '♦ tat€nd\ even from the Time of Mofes down to that I "of 'jS4 A Vindication of the Hijlories Part I. " of Efdras [ i J." And that, with regard to the other Parts of the Canon of the Jewijl^ Scriptures, " it is " doubtful who were the Authors of thefe Scriptures " when they were pubhfhed ; how they were com- *' pofed and prefer ved, or renezc-edy to ufe a remark- " able Expreffion of the famous Huet in his Demon' *' Jtration ; in fine, how they were loft during the ^' Captivity, and how they were retrieved after it, are " all Matters of Controverfy to this Day [2]." That '' Philo and Jofephus believed, that Mofes wrote the *' Account of his own Death and Sepulchre [3]." And accordingly his Lordfhip further obferves, that the Jews " rely on Traditions compiled long after the *' Canon of their Scriptures •, but deemed by them of " equal Antiquity and Authority. Thus, for In- " ftance, Darnel and Simon the Juft, according to ^' them, were Members at the fame Time of the " great Synagogue, which began and finifhed the *' Canon of the Old Teftament, under the Prefidency " of Efdras. This Efdras was the Prophet Malachi. ^^ Darius, the Son of Hyfiafpes, was Artaxerxes Longir ^' manus ; he was Ahafuerus, and he was the fame Da- *' rius whom Alexander conquered. This, fays he, *' may ferve as a Sample of JewiJJj Chronology , form- " ed on their Scriptures, which afford iniufficient ^' Lights, and on their Traditions, which afford falfe *' Lights [4]." As for the Traditions of the Jews, I fliall be as far from defending them as his Lordfhip liimfelf. I will alfo acknowledge, that they are ex- ceeding bad Chronologers ; and that they confound both Names and Times. But what is all this to the Purpofe } The Books themfelves are in Being. Let them fpeak for themfelves; and your Lordlliip will find, that thefe falfe Fa6ls, in Hiftory and Chronology, are ^Dy no means formed on their Scriptures, as his Lordlliip [i] Let. ii. p. 100. [2] P. loi. [3] P" ^02. [a] Let. iii. p. 104. affercs Let. II. of the Old and New T'ejiament. i8^ afierts, but on their Traditions ; for their Scriptures fay no fuch Things as are here charged to their Ac- count, as hath been evidently made to appear by Dr. Prideaux, in his admirable Treatife on the Connexion of the Old and New Teflaments, and to which Work I fhall refer thofe who want any further Satisfadion upon thofe Particulars, which are fpecified by his Lordihip. And, indeed, his Lordfhip docs us the Juftice to allow, that " we [Chrijlians] are more " correft, and come nearer the Truth in thefe In- " ftances, perhaps in fome others, becaufe, fays he, " we make ufe of prophane Chronology to help "us [5]." However, with regard to the Books themfelves, his Lordfhip objefts, that it is doubtful *' who were " the Authors of thefe Scriptures, when they were " compofed, and preferved, or renewed; in fine, how *' they were loft: during the Captivity, and how they *' were retrieved after it." To all which 1 will give his Lordfhip as lliort and as full an Anfwer as I pof- fibly can ; and if it be poor, it fhall neverthelefs be honefl. As to the five Books of Mofes^ they were compofed by Mofes himfelf. He was the Author of them. And they were, by the pofitive Command of Mofes^ pre- fci-ved in the Cheft or Ark [6], in which the two Tables of the Law, Aaron^s Rod, and the Pot of Manna, were kept with the utmoft Care in the San- ftuary, or Holy of Holies. And with how much facred Veneration that Place was approached once a Year by the High- Pried, I need not mention. The Book of Jofbua was aifo written by Jojhua^ and was lodged by JoJIma himfelf, a little before his Death, in the fame Place with the Books of Mo- fes. And probably it was Jojhua alfo, that wrote not pnly the laiJ Chapter of the Book of Deuttrononvy, as ts] P' 1 04- [6] Deut. xxjcj. 9, 24, 25, 26- the i86 y/ Vindication of the Hijlories Part I. the noble Vifcount obferves, but the two laft Chap- ters of that Book, and the nine laft Verfes of the 31ft Chapter, wherein there is an Account of the Advice which Mofes gave the Ifraelites, and the BlefTings which he prophetically gave the feveral Tribes, when he was departing from them ; and which, as Lord BoUngbroke remarks, contain an Account of the Death and Sepulchre oi Mofes, together with a kind of fu- neral Panegyric, which, it is more than probable, Jofhua might have added to the End of the Works of Mofes ; at the fame Time that he wrote the Memo- rials of his own Tranfaflions, and inferted them in the Book of the Law c/" GOD [7] ; fo that the Book of the Law of God, at the Time of the Death of Jofhua, confifted of the Books of Mofes and of Jo- fhua. It is certain, that Philo and Jofephus, as his Lord- fhip obferves [8], do both exprefs themfelves, as if the whole Book oi Deuteronomy was finifhed by Mofes. The Words oi Philo are to this Effed : " That Mofes, when *« he was juft going to depart from them, did Ipeak of *' himfelf in a prophetical Manner, as if he was aftu- " ally dead j and, before his Death, Ipoke of himfelf " as being dead and buried, and that no one knew '* where it was [9]." And Jofephus fays, that Mofes was, in reality, taken from the Sight of the Jfraelites by a Cloud, and difappeared, although he wrote in the holy Books that he died [i]. Which, however, is not quite fo abfurd as the noble Vifcount has reprefented it : Becaufe they fuppofe it to be done by the Spirit of Prophecy. But, befides the Impropriety of af- figning fupernatural Caufes, where natural Caufes will be as effe<5tual ; the funeral Panegyric, taken no-" tice of by Lord BoUngbroke, furnifhes us with a Rea- fon againft fuppofing, that the two laft Chapters of [7"! Jofh. xxiv, XXV, xxvi. [8] Let. iii. p. 102. [9J Pliilo, lib. iii. de Vita Mofis. [ij Jof. Antiq. lib. iv. c. 8. Dmter^ Let. II. of the Old and New Tcfi anient. 1S7 Deuteronomy were written by Mofes ; for in the firft Verle Mofes is called a Man of GOD, which is far from the Style in which he ufed to ipeak of himlelf. He is likewife, Ver. 5, fpoken of, as being King in Jejhurun, or Ifrael, which is a Title that he never gave to himfelf, any more than he did the former one. And here I cannot help taking Notice, that it may poITibly be obje6led, from this laft Expreffion, as if this Addition could not have been made to the Works oi Mofes, until fome Time after the Title oi King had been given to the Rulers in Jfrael\ and therefore mufl be deterred to the Times of Saul at leaft. But in Anfwer to this, it fhould be obfcrved, that although the Title of King was not a regular and conflant Title given to the chief Rulers in Ifrael until the Time of Saul \ yet that it was a Title fometimes accidentally given them. Thus, in the Book of Genef.s, Mofes, fpeaking of the Princes, or Commanders, or Dukes of the Houfe oi Efau, as he generally calls them, fays, Thefe are the Kings that reigned in the Land of Edom, before there reigned any King ever the Children ^Ifrael [2]. Becaufe, before the Time oi Mofes, and Jofhiia, and the Judges, the Children of Ifrael had no one Commander in Chief; but each Tribe was under its own Head, and thole Heads were in Servitude to the Egyptian Tafk-mafters -, but as loon as they had one Commander in Chief, then the Title of Ki7ig wa« fometimes applied to that Commander, as in the Cafe before us •, v/hich Title, though I do not apprehend that Mofes would have given to himfelf, yet mio-ht have been given to him by his Succefibr Jofhua, as it manifeftly was to fome of thofe Judges, who were the Succeflbrs of Joflma. For that thole Comiiiandcrs in Chief of the Armies of Ifrael, who were fometime!} [2] Gen. xxxvi. 31. called J 8 8 A Vindication of the Hiftories P a r t I. called Judges, were alfo called Kings, is manifefb from hence : Becaufe, in feveral of the Tranfaclions which are mentioned in the Book of Judges, as coming to pafs during the Interregnum of the Judges -, the Author of that Book, fpeaking of thofe Traniaftions, fays, in more Places than one, that they came to pafs when there was no King in Ifrael [3]. That is, during the Interregnum between the Reign of the Judges, when there yvas no one particular Judge appointed to reign over the whole twelve Tribes, as frequently happened. Having thus difcovered who were the Authors of of thefe Books of Mofes and Jojhua, and when, and by whom they were compoled, we fhall proceed to confider, " how they were afterwards preferred or renew- '' edJ** And, upon Enquiry, it will be found, thatwe Ihall be able to trace them in the Hands of the Jews^ whofe municipal Laws they were, from their firft Publication to the prefent Time. For as thefe were the Laws by which Plea and Flea, and all Matters of Controverfy, Deut xvii. 8. between Man and Man, v/ere to be regulated ; and by which the Civil, as well as the Ecclefiaftical State of the Jews was to be govern- ed ; it is utterly impofTible, that this State could have fubfifted any Length of Time without them. And, for this Realbn, among others, it was, that the Priefts were commanded to teach the Children of Ifrael all the Statutes, which the Lord had fpoken unto them by the Hand of Mofes : And that whoever was King in Ifrael was particularly ordered to keep a Copy of the Law by him, befides that which was laid up in the San- ctuary. For, fays God to Mofes, When thou art come into the hand which the Lord thy God giveth, and fhalt pojfefs it, and Jh all dwell therein, and (halt fay, I will fet a King over me, like as all the Nations that are about me ; — Itjhall be when hefitteth on the Throne of his Kingdom, [3] Judges xvii. 6. xviii. 1. xix. i. xxi. 25. that Let. II. of the OU and New Tejlament. 189 that hejhall write him a Copy of this Law in a Book, out of that which is before the Priejis and the Levites. And accordingly we find, that it was a Part of the Cere- mony pradifed at the Coronation of the Kings of i/C rael, for the High-prieft to give them a Copy of the Teflimony into their Hands, at the iiime Time that he put the Crown upon their Head [3]. And in order the better to enable them to do this, the Ifraelitcs^ during their long Leifure in the Wilder- nefs of Kadejh, for near forty if ears together, feem, in all Probability, to have been employed in amufmg themfelves with learnmg to write and read ; and pro- bably were the Authors of thofe numerous Writino-s [4J, which Hill remain engraved on the hard Rocks in that Wildernefs, in Charafters at prefent unknown ; but which are in fuch infinite Quantities, as to give the Denomination of the Mountains of Mokatah^ or the written Mountains, to that Part of the Promontory. And indeed the prodigious Numbers that there are of thofe Writings, in a Place where there is neither Wa- ter nor Food to be gotten, cannot be accounted for in any other Manner, than as being done by the Ope- ration of Multitudes of Perfons, who were furnilhed both by Food and Water from Heaven. After v/hich, when the Ifraelites were come into the Plains of Moab^ and were going into the Land of Canaan^ Mofes commanded them to keep theie Words, which he had declared unto them, in their Hearts, and to teach them diligently unto their Children, and " to write them, that is. Portions or Sentences out of them, on the Polls of their Houfes, and on their Gates, &c. [5]. Then they were further ordered, as [3] Lev. X. II. Deut. xvii. 18. 2 Kings xi. 12. [4] There is a particular Account of thcfe Writings in an ori- ginal Journal to Mount Srwrn, now in my PofTeflion ; a Tranflation of whicii is printed at London, in a Letter from the^Bifhop of Clc^- her to the Society of Antiquaries. [5] Deut. vi. 9, xi. 20, foon J go A Vindication of the Hijlories Part I. foon as they Caine into the Land of Canaan^ to take great Stones, and let them upon Mount Ebal^ and to plaifter them with Plaifter, and to write on them tlic Words of the Law [6]. In which two iall mention- ed Cafes, although the Direftions given, may be fup- pofed to extend only to the Laws of the two Tables ; yet, in other Cafes, it is manifeil, that the whole Law of Alofes was intended to be made public ; as for Ex- ample, when the Priefts, the Sons of Aaron^ arc commanded to teach the Children of Ifrael, all the Sta- tutes •x'hich the Lord had fpoken unto them by the Hand of Mofes [7]. This Command certainly ex- tends to all thofe Statutes, as well civil as religious, v,'hich it was not only proper, but, in their Circum- ftances abfolutely necelTary for them to be acquainted with. And as the Inilrudlions, \vhich related to the Sacrifices of Atonement, which every particular Per- fon was obliged to offer, for their Purification, or for the Forgivenefs of then* Sins ; or which related to the Condud: between Man and Wife, or between Fa- ther and Son, or between Man and Man, are irregu- larly interfperfed through all the Books of Mcfcs, as the Occafions on which they were ordered gave Rife to them ; therefore it v/as neceflary that the Priefts, who were to inftruift the People, fhould have Copies of the whole Law •, which Copies, though we may not fuppofe to be very numerous, one at leaft ought to have been lodged, if not in every City, yet in every Head City of each Tribe. And befides all this, Mofes ordered, that, at the End of every {tYzn Years, in the Solemnity of the Year of Releafe, in the Feaft of Tabernacles, the Priefts fhould read thefe Laws before all Ifrael in their Hearing [8] : That the People, as well as the Priefts, iliould be ac- [6] Deu'. xxvii. 54. [7] Levit. x. 11. fsj Deut. xxxi. 9, II. quainted Let. II. of the Old and Nezv Tejlatnent. 191 quainted with the Tenor of thofe Laws, by which they were to regulate their Conduct. And as thele Laws of Mofes were the, Rule by which the Elders and Judges of the feveral Cities were to didribute Juftice between Man and Man [9] ; therefore it was neceflary, that the Lay-Magiftratcs fhould have Copies of thefe Laws, as well as the Priefts, in order to be able to regulate their Admini- ftration thereby. And as the fupr.me Court of Ju- dicature, for the whole Kingdom of Ifrael, came at length to be fixed in Jerufalem^ where every Difpute, cither between Party and Party, or between City and City, was finally to be determined [9] ; there it was undoubtedly neceflary, that one Copy of the Law, at lead, ought conftantly to have been preferved. And that, not the one which was lodged in the Ark in the Holy of Holies •, but one that could be daily applied to as Occafion required. For as the High-Prieil could go into the Holy of Holies but once a Year, the Copy there lodged would be ulelefs in general ; and as it could only be confulted and referred to on extraordinary Occafions, would be infufficient for the common Purpofes of Life. And therefore it is manifeft, that, in the Times of King of David, when this Court was firft ereded at Jerufalem, the great Officers of the Sanhedrim muft have had the Books of the Law before them, where- by to regulate their Condud. And in the earl)*^ Times of Solomon, when the Temple was firil built, and dedicated to God, and the numerous Ceremonies which attended the Praftice of Sacrifices were then regulated, it is certain, that the officiating Priells muft have had the Books of the Law daily before their Eyes. Which a conftant Pradice.might, in a little Time, render eafy and habitual ; and, in Procels of Time, might render them carelefs and negligent in [S] Dfut. xix. 12. xxi. 6, 20. xxii. 17. x\v. S. [9] ibid. xyii. 9, 11. xix. ij. 192 A Vindication of the Hijlories Part I. the Performance of. And accordingly we find, to- wards the latter End of the Reign of Solomon^ when his Heart grew corrupt, and was turned from the God of Ifrael^ and he kept not that which the Lord commanded; but burnt Incenfe, and facrificed to ftrange Gods, that the Laws of Mofes v^^ere not then as ftridly oblerved, either by King, Priefts, or People, as they ought to have been. And though it is mentioned, that, in the Days of King Jfa^ who came to the Throne of Judah about twenty Years after the Death of Solomon, for a long Seafon, Ifrael had been without the true God, and without a teaching Prieft, and without Law [ i ] ; does not this manifeftly fliew, that formerly there had been teaching Priefts among the People, who, accord- ing to the Diredions given by Mofes^ had taught the Children of Ifrael all the Statutes which the Lord had fpoken unto them, by the Hand of Moles, and who muft therefore have had Copies of this Law in their Cufto* dy, in order to be able alfo to read them all over, once every feven Years, at the Feaft of Tabernacles, before all Ifrael in their Hearing ? And although it is mentioned, that at this Time, in the Days of Afa, they were without Law, yet it is manifeft, that the Books of the Law of Mofes were not loft, notwithftanding the Precepts contained in them had not been duly obferved ; as appears from the Conduft of his Son and Succeflbr Jehofaphat, who, in the third Year of his Reign, fent to his Princes to teach in the Cities of Judah ; and with them he fent Levites and Priefts, and they taught in Judah, and HAD THE BOOK OF THE LAW OF THE LORD zvith them, and went about throughout all the Cities of Judah, and taught the People [2]. And indeed, though it is natural to imagine, that, \n a SuGceflion of Princes, of which fome were good, [1] 2 Chron. xv. 3. [i] Ibid. xvii. 7, 9. and Let. n. • of the Old and NewTeJia^ejit. lo^ and fome bad, the Laws prefcribed in the Book of Mofes^ would be fometimes more pundlually obferved and fometimes lefs ; yet it is not to be fuppofed, that while this court of the Sanhedrim was permitted to ^ fit in Jerufalem, in which the civil property of the Subjeft was regulated according to the Laws of Mofes^ they could ever be without one Copy of the Law at leaft. And accordingly we find in the Days of good Heze- kiah. King of" Judah^ that when God put it into the Heart of the King, to do that which is right in the Sight of the Lord ; and to repair and cleanfe the Temple, and to fanftify a-new all thofe Vejfels which King Ahaz in his Reign did caji away^ in his 'TranfgreJJion &c. [3] the Sin- Offering, and the Sacrifices that were , then offered upon this Occafion, were'exaftly conform-" able to the Rules prefcribed by Mofes in the Book of Leviticus ; whence it is manifeft they then had by therrf a Copy of that Book to refer to. And when they were cleanfmg and fanftifyrno- the Temple, it is further obferved; that Hezekiah the King and the Princes^ commanded the Levites to ftng Praifes unto the Lord, with the Words of Bavid, and Jfaph the Seer [4]. Whence it appears, that the Plalms of David and Jfaph were at this Time held in great Repute, and were made ufe of in Divine Service ; but whether as a Part of the Canon of Scripture, cannot be inferred from hence. Flowever, as the Prophet Ifaiah flourifhed in the Reign of Hezekiah^ this ac- counts for the many Allufions there are in the Pro- phecies of that Prophet, to the Pfalms oi David; but fhews at the fame Time, that the Prophecies of Ifatah could not then haive been inferted into the Canon of Scripture, nor indeed, in all Probability, until fome Time after his Death, when the fulfilling of his Pro- phecies had thoroughly eftablifhed his Character as a Prophet. [3] 2 ehron. xxix. 19, &c. [<}] Ibid, 30. o u 194 A Vindication of the Hijiones Part L It is further alfo obferved of Hezekiah, that he fent to all Ifrael and Judah, and wrote Letters to Ephraim and Manajfeh, to keep the PafTover unto the Lord of Jfrael', the Reafon given for which is, Becaiifg they had not done it of a long Time., in fuch Sort as it zvas writ- ten [5]. Whence it is manifeft, that the King had then in his Cufhody a written Copy of the Law of Mofes^y whereby to redlify the Manner of their keep- ing the PafTover. And accordingly it is ftill more ful-' ly declared that the Priefls and the Levites were afhamcdy and fan^ified themfelves^ and brought in the Burnt-Offer- ings into the Hcufe of the Lord : And they food in their Place after their Manner^ according to the Law OF Mofes, THE Man of GOD [6]. Whence it is ap- parent, that the Priefts and Levites had then a Copy of the Law of Mofes before them, whereby to regulate the Manner of their Standing, and of offering up their Burnt-Offerings, according to that Law. However, when Manaffeh^ vv^ho was the Son- and. SuccefTor oi Hezekiah., was King, although he did Evil, in the Sight of the Lord, after the Abomination of the Heathen, and built Altars for all the Holl of Hea- ven, in the two Courts of the Houfe of the Lord [7] -, and although his Son Amon did alfo that vv-hich was., Evil in the Sight of the Lord, as his Father Manaffeh did [8] ; yet even then was not the Book of the Law of Mofes lofl : For in the Reign of Jofiah^ the Son. of Amon.^ in the eighteenth Year of his Reign, when he had purged the Land and the Temple, of the falfe Gods, he lent Shaphan the Scribe,, and Maafeiah the Governor of the City, and Joah the Recorder, to repair the Houfe of the Lord. And Hilkiah the High Prieff found a Book of the Law of the Lord, given by Mofes, in the Houfe of the Lord. And Hilkiah delivered the Book to Shaphan, and Shaphan carried the Book to the [5] 2 Chron. xxx. ^. [6] i Chron. xxx. 15. [7] z Kings xxj. i,&c. [8] at Kings xxi. 19. King. Let. II. of the Old and New Teftament. tg$ King. And the King fent and gathered together all the Elders ofjudah and Jerufakm^ and the King went up into the Houfe of the Lord, and all the Men of Judah and the Inhabitants of Jerufalem^ and the Priefh and the Levites, and all the People, great and fmall ; and he read in their Ears all the Words of the Book of the Covenant^ that was found in the Houfe of the Lord [9]. And it is further obferved, that all his Days^ they departed not from following the God of their Fathers. Now, from the End of the Reign of Jofiah^ to the Bahylonift) Captivity, when Jechoniah [i] was carried away Prifoner to Babylon^ was but about twelve Years, and from thence to the End of the Captivity, was fe- venty more, when Cyrus King of Perfta, in the firft Year of his Reign, after he had fubdued all Perfia.^ be- ing flirred up by the Lord, made Proclamation throughout his Kingdom, and put it alfo in writing, laying, J'hus faith Cyrus King of Perfia^ The Lord God of Heaven hath given me all the Kingdom-: of the Earthy and he hath charged me to build him an Houfe at Jerufa- km. Who is there among you of all his People ? His God be with him, and let him go up to Jerufalem^ which is in Jw dab, and build the Houfe of the Lord God of Ifrael, which is in Jerufalem. —And when the feventh Month was come^ and the Children of Ifraelwere in the Cities, then fiood up Jefhua, the Son of Jozadak, and his Brethren the Priefis, and Zerubbabel, the Jon of Shealtiel, and his Brethren, and builded the Altar of the God of Ifrael, to offer Burnt-Offer^ ings on it, as written in the Law of Mofes the Man of God^i]. Whence it is manifeft, that the J^wj then had a Copy of this Law in their PoffefTion, which they brought with them back from Babylon to Jerufalem. But as the Order ifliied by Cyrus for the rebuildino- oi Jerufalem, was not compulfory, but was only a Per- milTion for fuch to return to Jud.ta, as were of them- ielves inclined -, it mud be fuppofed, that many out of [9] sChron. xxxiv. I— 33. [ijEzek.i. 2. Jer.xjcix. 10. [2] Ezra i- i. iii. i» &c. G2 Agf 196 A Vindication of the Hijiorks , Part I. , Age or Infirmity, many out of Indolence or Poverty, and many from other Attachments, would ftay be- hind, atleafb until they were informed how the Work had fucceeded, and that there were Conveniencies pre- pared for their Reception ; fo we find accordingly, that Numbers of them flaid behind in Ferfta\ and, as Ad- verfity is the Mother of Devotion, thefe were fo attach- ed to the Obfervance of the Laws of Mofes^ that even during their Captivity, and under the Hands of their Enemies, they were zealoufly ftrift and rigorous in their Obedience to thole Laws, which, when in their own Country, and in Profperity, they had lb often neglefted and trampled under Foot ; and accordingly we find, ih the Reign oi Jhafuerus or Xerxes^ who came to the Throne of Perfia about forty-five Years after the Order iffued by Cyrus, that Haman made Ufe of this Attachment of the Jews to their own Laws, as an Accufation againli them to the King, faying, that there is a certain People fcattered abroad, and dijperjed among the People in all the Provinces of thy Kingdom, and their haws are diver fe from all People, neither keep they the King* s Laws \_^]. Whence it is manifeft that the re- maining Jews who flaid behind in Perfia, muft alfo have kept fome Copies of the Laws of Mofes whereby to regulate their Condud:, after the Departure of Zeruhbalcl. But as this Complaint had no Effecfl, being quafhed by the prudent and refolute Condu6l of Queen Efther •, fo neither had another that was made, probably much about the fameTime, hyxht Samaritans againftthejd'w.s who were engaged in rebuilding Jerufalem : For they fent, in the Beginning of the Reign oiAhafuerus, an Ac- cufation againll the Inhabitants oi Judah zndi Jerufalem [4] ', which Complaint not having met with Succefs, they applied again in the Reign of his Succeffor Ar- taxerxes Longiinanus, and obtained an Order, to caufe the Men to ceafe, and that the City be not builded. So [3] Efther iii. 8. [4] Ezraiv. 6. it Let. I. of the Old andNewTeftcunent. lay it ceafed unto the fecond Year of the Reign of Darius Nothus, K.ing of Perfta ['5]. At which Time Appli- cation having been made to Darius^ and the Decree made by Cyrus being laid before him, the Elders of the Jews were permitted to proceed in their Work, and the Houfe was finiihed in the lixth Year of Darius the King •, and the Children of Ifrael^ and the Pricfts and the Levites kept the Dedication of this Houfe of God with Joy ; and they fet the Priefts in their Divifions, and the Levites in their Courfes, for the Service of God, which is at Jerufahn, according to the Writing of the Book of Mofes [6]. Whence it is manifeft, that the Jews at Jerufalem had tiien the Writing of the Book of Mofes in their PoffelTion. And, about twenty years after this, in the feventh Year of the Reign of Artaxerxes Mnemon King 0f Per- fidy Ezra^ who was a ready Scribe in the Law of Mofes, which the Lord God of Ifrael had given, obtained 3 De- cree from the King, that all they of the People of If- rael, and of his Priefts and Levites, in the Realm, which v/ere minded of their own fr£e Will to go up to Jerufalem, might go along with him. And, fays the Decree, forafmuch as thou art fent of the Kino-, and of his feven Counfellors, to enquire concerning Judah and Jerufalem, according to the Law of thy God which is in thine Hand, &c. [7]. Hence it is manifeft, that there were at this Time two Copies of the Law of Mofes, at leaft, actually in being, one at Babylon, in the Hands of Ezra, and another at Jerufalem, in the keep- ing of Zerubbahtl TivA his Companions. In about twelve Years after which Migration by Ezra, Nehemiah [8], who was Cup-bearer to Artaxerx- es, and was, in the twentieth Year of his Reign, made Tir [hatha [9], or Governor of Jerufalem ; being come [5] Ezraiv. 7— 24. [6] Ibid. v. i,&c, vi. 18. [7J Ibid. vii. I — 14. [8] Nehem. i. II.. ii. i. [9] Ibid. viii. 9. 03 to 198 A Vindication ef the Hijlories Part I. to Jenifakm^ he, with Ezra the Scribe, had the Book of the Law of Mofes pubhckly read and expounded un- to the People. And on the twenty-fourth Day of the Month, when the Reading of the whole Book of the Law had been finifhed, the Children of Ifrael were af- fembled with Fading, and the Levites preached unto them ; and what is remarkable is this, that in the Ser- mon, v/hich is recorded, as being made upon this Occa- fion, there are References to the Book oiGemfis ; for it mentions the Creation of the World by God ; the Vo- cation oi Abraham from Ur of the Chaldees^ and the Co- venant that was made with him to give him the Land of the Canaaniies, &c. [i]. Whence it is manifeft, that, at that Time, the Book of Gejje^s was confidered as a Part of the Book of the Law of Mofes. So that, I think it very reafonabie to fuppofe, that the Book, which at that Time went under the Denomination of the Book of the Law of Mofes, or the Book of the Law of God, comprehended not only the Law, but all the Books of Mofes, as well as the Book of Jcfhua, the Tranfadions in which, Jofhua himfelf declares, he had written in the Book of the Law o/God [2]. But as to the reft of the Books of the Old Tefla- ment, which are now comprehended in the Canon of the Jewijh Scriptures, I think the Probability is, that, although they might have been in Efteem., they were not gathered together, and eftablifhed as a Canon, un- til about this Time of the Reftauration of the Jewijh Church under the Conduft of Ezra and Nehemiah ; for as to the Book of Judges, as that is a continued Hiftory of the Judges of Ifrael, from the Death of Jojhua to the Death of Sampfon ; therefore, it muft have been compofed fome Time after that Event ; and yet, before the eighth Year of King David, when he con- quered Jeriifalem [3] ^ becaufe the Author of the Book [1] Nehem, ix. 6,7,8. [2] Jofh. xxiv. 25. ^ [3] 2 Sam. V. 8. i Chron. xi. 6. of Let. I. of tJ:>e Old and New Tefiammt. i^^ of Judges fays, that, the Jcbufiies dwell in Jerufalem t9 this Day [4]. And therefore the Probabihty is, that it was compofed by Samuel. The Book of Ruth is an Hiftory of fome Tranfa6li- ons relating to the Family of David., written after the Birth oi David, becaufe that Circumftance is mentioned in it [5]. But as it does not proceed to mention any thing of David's perfonal Hiftory, therefore the Pre- fumption is, that it was written not long after his Birth, and probably by Samuel on his being fent to anoint David, while David was yet a Stripling, and before he had done any thing that was remarkable [6J. The Books of Samuel are of more uncertain Autho- rity, the firft Book of which was, however, probably written by Samuel, becaufe he mentions himfelf as be- ing a Writer of Books [7]; which he may have com- pofed fo far, as until it comes towards the Time of his Death •, and after that, it may have been continued by his Diiciples the Prophets ^t Naioth in RamahlS] ; as the Books of Mofes were by Jojhua. The Books of Kings and Chronicles, are undoubtedly Colledicns made out of other Authors, and are not original Hiftories, but may, to gratify Lord Boling- broke, be called Extra^s of Genealogies, not Genealogies ; Ext rath of Hiftories, not Hifories[g]. They bring down the Hiftory of the Kings of Judah and Ifrael, to the 1 ime of the Bahylonifh Captivity ; and therefore could not have been written until after that Event. And, as thefe Books of Kings and Chronicles refer to each other, and quote one another, it is more than probable, that they were either written by Ezra or A^^- hemiah[^i^, or fome Scribes under their Directions, at one and the fame Time. Who, I alfo fuppofe, to have been the Colledors of all thofe Prophecies which pafs [4] Judges i. 21. [5] Ruth iv. 7,22. [6] I Sam. xvi. I, &c. [7] I Sam. X. 29. [8j Ibid. xix. 18,19, 20. [9] Let. 111. p. 102. [1 j 2 Mac. ii. 13. O4 . under 200 ^A Vindication of the Hifiorles Part I. under the Names of fh^everal Prophets whofe Names they bear, from Ifaiab to Malachi ; and which were all written a little before, or during, the Time of the Captivity. • The Book of Pfalms is a Colledion of fuch Pfalms oi Mofes^Dwcid^ Afa-ph^ and others, as were in Repute among the Jews before and at the Time of the Bahy- lonijlj Captivity, which were alfo,'aswell as the Books of Job^ Proverbs^ Ecclefiajies, 2Lnd Canticles, gathered together by Ezra and Nehemiah, and inferted into the Canon of the Jewijh Scriptures [2]. Nehemiah was the laft Tirjhatha, or Governor, that was exprefsly fent by the Kings oi Perjia to prefide in Jerusalem \ for after his Death, Judaa^ being added to the Pr2efe6ture of Syria^ was fubjefted to the Rulers of that Province ; and under them the Adminiftration of all public Affairs, both civil and ecclefiaftical, was committed to the High Prieft j which made that Of- fice much more coveted than it ufed to be, and fome- times tempted thofe to invade it, who were by no Means qualified for that Employment. From which Period of Time we may date the Commencement of the Corruption of the Jewijh Religion. For the High Prieft being now engaged, as a temporal Magiftrate, in the Condu6l of the Affairs of Government, the Thoughts about Religion gave Way to thofe of Poli- ticks, by which Means many groundlefs Traditions were fuffered to take Root, until, like Weeds in a Garden that is neglefted, they encreafed and gained Ground to that Degree, before the Time of our Sa- viour's coming into the W^orld, as to render the Word of Gov> of none EffeEi [3]. Kov/ever, when Alexander the Great had defeated 'Darius Codomannus at the Battle of Iffus, and, after the peitruftion of Tyre, was marching towards Jerufalem, svith an Intent to punifh the Difobedience of the Jews^ \z\ zMac, ii. 13. [3] Mat. xv. 6. who Let. II. of the Old and New 'Tejlament. 201 who had refufed to fubmit to him while Darius was alive, Jaddus or Jaddua^ the High Prieft, having cloathed himielf in his pontifical Habit, and with the Priefts alfo in their proper Habits, and the People in white Garments, he went out of the City to meet the approaching Conqueror. Which had fuch an Effedt 'on the angry Monarch, that his Refentment was im- mediately turned into a religious Veneration, and be- ing conduced into Jerufalem, he offered Sacrifices to God in the Temple; where Jaddna having conduced him, fhewed him the Prophecies of Daniel^ relating to the Overthrow of the Per/tan Empire by a Grecian King. Whence it is manifell, that at that Time the Prophecies oi Daniel ^tvt preferved in the Temple, as a Part of the Canon of the holy Scriptures. But, in Procefs of Time, that is, in about 161 Years after this, Anticchus Epphanes having, for the Sake of the Riches that were in the Temple of Jerufakm, broke his Faith with the Jezvs^ and fpoiled the Temple, he commanded the Jews to forfake the Law, upon Pain of Death ; and caufed the facred Books to be torn or burnt, or otherwife prophaned, wherever they were found [4]. Notwithftanding all which it is manifeft, that the Book of the Law was not even loft at that Time, but was preferved by the Care and F irmnefs of the Family of the Maccabees^ who aflembled the Children of Ifrael together at Mapfa over -again ft Jervfalem \ for in Map- fa was the Place where they prayed aforetime in Ijrael. Then they fafted that Day, and put on Sackcloth, and caft Allies upon their Heads, and rent their Cloaths ; and laid open the Books of the Law, for the which the Heathens had made diligent Search, that they might paint in them the Likenefs of their Idols [5]. And, when Judas Maccah^eus had, after the Defeat of the Army of Lyfias, recovered the City and Tem- ple of Jerufalejn, he appointed a Day for folemnizing [4] 1 Maccab. i.4r, &c. [5] Ibid. iii. 42— 48. a-new 202 ^ Vindication of the Hijiories Part I. a-new the Dedication of the Temple, after the great Prophanations that had been committed in it; and ga- thered together all thofe Things that were lofi by Reafon of the War which they had [6]. And this is the true Footing, upon vyhich the Canon of the Scriptures of the Old Teftament Hands at prefent. It is an Obfervation of Lord Bolinghoke's, that " the Authority on v/hich we receive the Books of " the New Teftament, is fo far from being founded " on the Authority of the Old Teftament, that it is *' quite independent on it ; the New being proved, " gives Authority to the Old, but borrows none from " it; and gives this Authority to the particular Farts *' only [7]." That is, I fuppofe, to thofe particular Parts which are quoted and referred to, as being of di- vine Infpiration. In Submiffion to which AfTertion, I have, to avoid Difputes, proved the Authenticity of the Scriptures of the New Teftament independently of the Old Teftament : And now, I think, I may juftiy lay Claim to the ConcelTion made in the latter Part of this Quotation ; that the New being proved, gives Authority to the Old; but to the particular Parts onr ly.— Be it fo. I muft, however, before I proceed, enter my Pro- teft with d.faho Jure, to that Part of this Proportion which may be contefted, and that is, that the Authen- ticity of the New Teftament is quire independent on the Old, and borrows no Authority from it : Becaufe, I look upon the Old and New Teftament to be like the two Sides of an Arch, which mutually aid and fupport one another. I allow that the firft publifning of the Works of a Prophecy, where, as Lord Bolingbroke ob- ferves, the Narration is before the F«iz^ [8], is indeed no Proof of divine Infpiration, although the fulfilling of it is ; however, when any Prophecy is once fulfilled, [6] 2 Mac. ii. 1 4. [7! Let. III. p. 94. [8] Let. U. p. 49. the Let. II. of the Old and New Tefiament. 203 the Publication and the Completion, mutually enlight- en and vindicate the divine Authority of each other. But, as I have already given up this Piece of Advance- o-round, I will not now refume it; but fhali be content to take whatever his Lordfhip is pleafed to allow. ^lod dc-.s accipio. I fhall therefore content myfelf at prelent with this ConcefTion, that the Authenticity of the New Teftament once proved, gives Authority to thofe Particulars in the Old which are quoted in it, as being of divine Infpiration. And if fo, then the Proof which I have already made of the divine Authority of the New Teftament, will fufficiently prove the divine Authority of the Old ; becaufe, the whole Canon of the Jeisoijh Scriptures, as then eftablifhed in the Jewijb Church when Jcfiis Chri^ was upon Earth, is there appealed to, both in general and in particular. The Books of Mofes^ the Law^ the Prophets^ and the PfalmSy are appealed to by Name [9]. And, indeed, if the Law, or the Books of Mofes alone, had been mention- ed, it v/ould have been faiiicient to have proved the divine Authority of the Jewijh Religion, as the reft of the Canon may, if his Lordftiip pleafes, be only con- fidered as lo many Commentaries towards the Ex- planation, or as Exhortations to the Performance of it. But his Lordfhip makes a Diftindion between the Degrees of Credibility that are to be given to the Law and the Hiftoryin the Books of Mofes, and fays, that it " would not be hard to fhew, upon great Inducements " of Probability, that the Law and theHiftory was far ■ " from being blended together as they now ftand in " the Pentateuch, even from the Time of Mofes down " to that of Efdras or Ezra [ i]." But, with humble SubmifTion to his Lordftiip's great Learning, I think it would be hard to fhew it, if his Lordftiip means in any [9] Luke xvi. 29. xx 42. xxiv. 44. John 1. 45. Mark Jtii. z6. [i] Let. IIL p. 99, loo. 4 material ■^ A Vindication of the Hijiories Part I, material Points, and does not mean that there have been only fome Diflocations of Paffages, and fome Parts that have been miflaid and loft, which are of no great Moment to the whole ; which muft be acknow- ledged to have happened to this very ancient Per- formance, without impeaching the Veracity of what is left. For let us fee the Force of this Objection, when ap- plied to fome ancient prophane Author : As for Ex- ample, to Homer. The firft Accounts that we have of his Works, are, that they were colleded by Lycurgus when he failed into Afia, at leaft fifty Years after the Death of Homer \ where he met v/ith the fcattered Fragments of them, which before that Time had only been traditionally handed about in detached Pieces, un- til Lycurgus publifhed them entire. Whereas, the Works of Mofes were colleded and "publilhed by him- felf, and depofited in the Sanfluary, for their better Prefervation. What excited Lycurgus^ the Lacedemo- nian Legiflator, to take fo much Pains in the colleding of thefe Works, was not only the Beauty of the Poetry, but the political, as well as religious Sentiments he found interlperfed in them, which, by laying before the Grecians the evil Effects of Difcord in Society, miight ferve to unite the Minds of that fickle People, and endear them to that Form of Government he was going to eftablifli. And if this was a rational Foun- dation for the Prefervation of the Works of Homer, how much more Reafon was there for the Jews to take Care of the Works oiMofes^ who had already receiv- ed them as the municipal Law of their Nation, for ther Eftablilhment of their civil Property, as well as the Regulation of their religious Obiervances ? However, after thefe detached Pieces of Homer were brought into Greece., they remained in that fame un- connefted Manner, under feveral Titles, fuch as the Catalogue of the Ships., \kv^ Death of Dolon^ th& Grotto of Caiypfo, &c. until they were reduced into fome Order by Let. II. of the Old and New I'ejlament. 205 by Pijijlrctus at Athens^ or, according to Plato^ by Hipparchus the Son of Pijijtratus, who firft divided them into the two different Poems of the Iliad and the Odyjfey. Afterwards, Alexander the Great, who was a fuper- ftitious Admirer of Homer, employed Arijlotle to cor- real the Iliad from all the Errors and Interpolations which had crept into it ; in the Revifal of which, he himfelf, together with Atiaxarchiis and Callijihenes, is faidto have affifted. Which Edition being finifhed, he laid up the Work in a rich Caiket, whence it has fince been called the Edition of the Cajket. Which Edition, however, not latisfying the Curious, Zenodotus of Ephefus, Library Keeper to the firft Piole- m}\ undertook another Corre6lion of Homer. But this not fatisfying Arifiarchus, (who was Preceptor to Ptolemy Euergctes, Son to the former Ptckfny) he fet about another Edition, which, being executed with great Learning and Judgm.ent, is probably that Edi- tion, which, with fome various Readings, is now in the Hands of the Learned. Let us therefore fuppofe, that, notwithftanding all this Care, ii could be fhewed there weVe ftill ibme Diflocations in the prefent Copy, or fome Paflages that were dif-united, and fome Lines loft, which were not to be retrieved ; we fhould certainly be obliged to the Critick for his Pains ; but would this prove, that what remained was not the Work o{ Homer? I apprehend not. But rather, that the uninterrupted Attempts of Criticks to redlify the Text, would prove the diredt contrary •, and would ftiew, that what remains belongs truly to the fuppofed Author. I have, in my Treatife on the Pentateuch, intitled, ^he Chronology of the Hebrew Bible vindicated, &c. Ihewed, that, there are feveral Paflages in the Works of Mofes, that are diflocated, and others that are loft •, and yet there are lufficient Materials remaining to fhew, as well from the internal Marks, as the extern^ Proofs 20 6 A Vindication of the Hijlories Part I, Proofs, that what is Mz was the Work of Mofes ; al- though the Titles of the Books, any more than thofe of the Iliad and OdyJfe)\ are not now the fame that they were originally. < or I will allow, that the Books of the Pentateuch might not have been diftinguifhed by the fame Names when they were originally written, that they are now, no more than they are at prefent known by the fame Names among the Jews, and among the Chriftians. The Book of Deuteronomy, was originally called by Mofes, in all human Probability, The Book of the Wars of the Lord [ 2 ] . It is called by the Chriftians , Deuteronomy, or the Second Law, becaufe it contains a Recapitulation of the ieveral Laws which Mofes had before given the Ifraelites; and it is known among the Jews by the Title of Elle Hadebarim, becaufe thofe are the Words with which it begins at prefent. And there- fore, although the hillorical and juridical Parts of the Book of Mofes, are not now blended in the fame exaft and precife Order in which they were originally writ- ten, this does not prove, that the hiftorical Parts are not to be eileemed the Work of Mofes, as well as the juridical. Becaufe, by the ExprefTion of /^^ Z,«w, the Jews, generally underflood the five Books of Mofes^ comprehending the hiftorical and prophetical, as well as the juridical Parts of that Performance ; and, that it was underftood in that Senfe by our Saviour and the Evangelifts, is manifeft, from the Appeals made to it by them : As for Example j when our Saviour fays. The Law prophecied until John [3], &c. Which Pro- phecies referred to the hiftorical as well as legal Parts of the Books of Mofes. And our Saviour exprefsly appealed to the Hiftory of the fiery Bufti Vvrhich ap- peared to Mofes on Mount Sinai, when he faid. Have ye not read in the Book of Mofes, how in the Bu[h God J^ake unto him, &c. [4]. [2] Numb. xxi. 14. \_f\ Matt. xi. 15. Lukexvi.26. John i. 45. V. 46. [4] Mark xii. a6. The Let. II. of the Old and New Tejiament. 207 The Authority, therefore, of the hiftorical Parts of the Books of Mofes is confirmed by the fame Proofs, and is to be regarded with the fame Veneration, as the juridical Parts. And, indeed, it is wonderful to think of the many and various Kinds of Atteftations that re- main to this Day, of the Truth of the hiftorical Parts of thofe Books, confidering the early Ageof the World in v/hich they were written. And, if we were only to confider the concurrent Teftimony of prophane Hifto- rians, the Atteftation they give to it is wonderful -, the fir ft of which, that I Ihall quote, is Berofus. Now Bcrcfus was a Chaldaan^ or Babykmjh Prieft, who flou- rifhed in the Time of jslexander the Great, about the 481ft Year of the ^ra of A''<:7i^7hen they were in Diftrefs for Wa- ter, he, by his Prudence (either natural or fupernatu- ral) relieved them ; and that they refted on theleventh Day ? Had thefe Authors fpoke more favourably of thefe Fa6ls, they might have been fulped:ed for being Jews, or for having copied Mofes, as Lord Bolinghroke exprefl^es it[2], and for borrowing their Hiftory out of the Bible -, which would greatly have invalidated the Force of their Teftimony. But when an Author lahofe Judgments, according to Lord Bolinghroke, fel- dom deviate from Truth [3], declares this to be xkiz con- current Teftimony of Numbers of Writers, concerning Matters of Fad, which he was particularly engaged [2] Let. III. p. 90. [3] Let. II. p. 39. in Le T. 11. of the Old and New Teftament. 217 in the Enquiry after, in my humble Opinion a ftrong- er Evidence cannot be defired. And now, my Lord, that I am upon this Subjedl, I hope you will indulge me in permitting me to go on with Tacitus^ who fays further, that " Mofes^ to in- ** fure the Subjecflion of this Nation to him felf for *' ever, eftablifhed religious Ordinances altogether " new, and oppofite to thofe of all other Men and " Countries. Whatever we efteem holy is with them " prophane.— They refrain from feeding on Swine, " in Memory of their former Calamity ; for that they " had once been infected and defiled with the fame le- " prous Tumours and Eruptions, to which that Ani- " mal is fubjedl.— It is faid, that they choofe to relt ** every feventh Day, becaufe then they ended their " Labours. Afterwards, through the Growth and " Allurements of Lazinefs, every feventh Year was " devoted to Sloth.'* And pray, my Lord, does not this put you in Mind of what I mentioned to you in one of my former Let- ters, that the Inftitution of the Jewijh Sabbath^ was appointed not fo much to remind them of the Crea- tion of the World, as of their Deliverance from the Egyptian Bondage, and was therefore ordered to be ob- lerved on every feventh Day from that on which they lirft began their Departure out of Egypt? For, fays Mofes unto them, Bitt the feventh Day is the Sabbath of the Lord thy God ; in it thoufhalt do no Work And remember^ that thou waft a Servant in the Land of Egypt ^ and that the Lord thy God brought thee out thence^ thro* a mighty Hand, and by a §lretched-out Arm \ therefore the Lord tJyy God commanded thee to keep the Sab- bath [4]. But, fays Tacitus, " Thefe Ceremonies, in what- *' ever Way introduced, are by their Antiquity main- '* taincd.---They inftituted Circumcifion, on purpofc •* to be diflinguifhed by a particular Mark.— They [4J Dest. V. 14, 15. *' choofe 2iS , 'A Vindication of the HtfioHes PaUT L '^ choofe to interr their Dead, rather than to burn *' them, according to the Ufage of the Egyptians ■•, *' with whom they concur in their Notions of an in- •^ fernal World ; but far different is their Perfuafion •' about Things celeftial. The Egyptians offer divine *' Worfhip to feveral brute Animals, to Images and " the Works of Art : The Jews know but one Deity, " to be conceived and adored by the Mind only. Fot- " prophane and unhallowed they hold all fuch as, out *' of perilhing and mortal Materials, ufe to fafliiorl " their Gods after the Likenefs of Men. They hold *' that the divine Being eternal and Jupreme, is inca- '' pable of all Change, incapable of ever ending. In •* their Cities, therefore, no Images are Teen, fo far " are they from allowing fuch in their Temples." Tacitus then proceeds to defcribe the Country of Judcea^ and to bring down the Hiftory of the Jezvs to his own Times. But what I have quoted out of him,' feems to me to be fufficient to fhew the concurrent Teftimony of a Number of Heathen Writers, with the Hiftory of the Jews, as delivered in the Books of Mofes. To which I lliall only add a few Remarks on that Obfervation, which is here mentioned by Tacitusy that thefe Ceremonies, in whatever Way introduced^ are by their Antiquity maintained \ there not being in the Na- ture of Things, a ftronger Proof of the Truth of any ancient Matter of Fa<5t, than the continued and unin-. terrupted Practice of fome ceremonial or ritual Ob- fcrvance, that was originally inftituted as a Memorial of that Matter of Fa6t, And of Conlequence it will follow, that the continued Obfervation of the Sabbath^ of tht Pajfover, of tht Feajis of T'ents, &c. among the Jews, is a living Proof that thofe Matters of Fact, in Memory of which they were inftituted, had a real Exiftence fome Time or other. And as Tacitus has mentioned that of Circumcijion, there is fomething fo remarkable in it, that I cannot help taking Notice of it. For, he fays, it was inftituted in order to preferve I the Let. IL of the Old and New Teflament. 1 1 9 the Jews as a peculiar People, in being diftinguifhed by a particular Mark. And Mojes fays not only the fame Thing, but alfo, that God at the fame Time that he appointed the Ordinance of Circumcifion, com- manded AbrnJjam to change his Name from Ahramy which figniries Vemrable Father^ to Abraham, which fignifies the Ve^ierable Father cf a Multitude ; faying. For a Father of many Nations have I made thee. And I will make thee exceeding fruitful, and Iivill make Nations of thee, and Kings fh all come out of thee [5]. And 1 defy the World to produce fuch another In- ftance. It is now near four Thoufand Years ago, fince a Prophecy was publifhed, concerning an old Man of an Hundred Years of Age, that he fhould be exceedingly fruitful, and that Nations fhould come out of him •, on which Account, he was ordered to circumcife himfelf and his Family, that by this Parti- cularity, they might be diftinguifhed from the reft of Mankind. And what is become of this Prophecy ? How was the Event anfwered ? Why ! from that Day to this in a miraculous Manner. For, |in lefs than five Hundred Years afterwards, one Branch of the Family alone, amounted to the Number of fix hundred thoufand Men, befides Women and Children [6]. And if we were to compute the Number of Jews and Mahometa-ns which are now upon the Face of this Earth (for thefe laft are the Defcendants from Abra- ham by IJh}naely and continue to circumcife themfelves as well as the Jews, who are his Defcendants by his Son Jfaac) I do not know v/hcther v/e ftiould be much mif- taken, if we faid that they amounted to one tenth Part of all Mankind. But fure 1 am, that there is no fuch other Inftance in the whole World, and that this may fairly be looked upon as a ftanding and living Miracle, appointed and continued by Almighty God, among other wife Reafons, as a Proof of the divine Infpi- [5] Gen. xvii. 5,&c. [6} Exod. xii. 37. f ration 2^0 A Vindication of the Hiftories Part I. ration of that Hiftory, in which this Prophecy is re- corded. I fhall add one Atteftation more, to the Truth of the Mojaical Hiftory : Mcjes informs us in the Book of Exodus^ that in the Journeying of the Children of Ifracl from Egypt to Mount Bnai^ they pitched in Re- ' phidim J and there was no Water for the People to drink. And the People thirfted there for V/ater ; and the People murmured againji Mofes. And Mofes cried unto the Lord. And the 'Lord faid unto Mofes, Go on before the People , and take with thee of the Elders of Ifrael. Behold IwiU fland before thee there upon the Rock in Horeb ; and thou Jhalt fmite the Rock, and there Jhall come Water out of ity that the People may drink. And Mofes didfo in the Sight efthe Elders of Ifrael [7]. And now what is become of this Stone ? Hear, O ye Heavens, and give Ear, O Earth ! It is ftill in be- ing, ftill vifible to the Eye, with the infalhble Marks of this Miracle infcribed on every Side of it. And that Infidelity may no longer doubt of it, I Ihall here literally copy the Defcription that is given of it, by the learned Dr. Shaw, in his Travels to Mount Sinai. Where, after defcribing feveral Parts of Mount Ho- reb, he fays, " After we had defcended, with no fmall " Difficulty, down the v/eftern Side of this Moun- *' tain, we came into the other Plain that is formed " by it, vv^hich is Rephidim, Exod. xvii. i. Here we " fliil fee that extraordinary Antiquity, the Rock of *' Meribah, Exod. xvii. 6, which hath continued " down to this Day, without the leaft Injury from " Time or Accidents. It is a Block of Granite Mar- " ble, about fix Yards fquare, lying tottering as it *' were, and loofe, in the Middle of the Valley, and " feems to have formerly belonged to Mount Sinai " [S], which hangs in a Variety of Precipices all '• over this Plain, The Waters which gufhed gut, and [7] Exod. jcvii, I. [8] The Reader £hould know that Mount Smai is a Part of Mount Eo/^b, " the Let. 11. of the Old and New Tefiament. ill the Stream which Jloweth withal^ Pfal. vii. 8, 21. have hollowed, acrofs one Corner of this Rock, a Channel about two Inches deep, and twenty wide, appearing to be incrufted all over, like the Infide of a Tea-kettle, that hath been long in \Jk. Be- fides feveral moffy Produdtions, that are ftill pre- ferved by the Dew, we fee all over this Channel, a great Number of Holes ^ fome of them four or five Inches deep, and one or two in Diameter, the live- ly and demonftrative Tokens of their having been formerly fo many Fountains. It likewife may be further obferved, that Art or Chance cculd by no Means be concerned in the Contrivance. For every Circumftance points out a Miracle, and, in the fame Manner with the Rent in the Rock of Mount Calvary at Jerujalem^ never fails to produce a religious Surprize in all that fee it [9]." Which Account is confirmed by Dr. Poccck^ who obferved further, that within every one of the afore- mentioned Holes^ there is an horizontal Crack, and in fome, al- fo, a Crack perpendicularly down ; which, confider- ing the great Hardnefs of Granite, makes it impofli- ble for thefe Appearances to have been the Work of aTool[i]. Again, Mofes fays in the Book of Numbers, that, about thirty Years after this, the Children of Ifrael abode in Kadefh, and Miriam died there, and was buried there. And there was no Water for the Congregation. And they gathered themfelves together, againfi Mofes and againSf Aaron. And Mofes and Aaron went from the Prefence of the Affembly, unto the Door of the 'Tabernacle of the Con- gregation, and they fell upon their Faces : And the Glory of the Lord appeared unto them. And the Lord fpake unto Mofes, faying. Take the Rod, and gather thou the Affembly together, thou and Aaron thy Brother, and f peak ye unto the Rock before their Eyes, and it fhall give forth his Water, and thou fhalt bring forth to them Water out [9] Shaw's Txav. p. 352. [i] Pocock's Trar. p. 148, 4 of 422 A Vindication of the Hijiories Part I. cf the Rock. And Mofes took the Rod.— And Mofes lift up his Hand., and with his Rod he fmote the Rock twice ', and the Waters came out abundantly^ and the Con- gregation drank., and their Beafls alfo [2]. Which Rock is alio in being, as well as the other, as appears from an original Manufcript Journal [3], now in my own Pofieflion, which was written by the Prefetto of Egypt., from the Convent de propaganda fde, A. D. 1722, giving an Account of his Travels from Grand Cairo to Mount Sinai, and back again. Wherein, after fpeaking of the afore- mentioned Rock, in the Valley of Rephidim., he fays, in his Journey from Mount Sinai towards Ti?r, " we paiTed by a " large Rock on our left Hand, in which, as in that " other Reck which Mofes ftruck with his Rod, ap- " pear, from the Bottom to the Top, Openings where "■ Water gufhed out." And now, what can Scepti- cifm fay, to thefe two, if not living, yet, Handing Miracles in Atteftation of the Truth of the Mofaical Hiftory ? Which, in my humble Opinion, cannot poflibly be confidered in any other Light, than as two Tables of Teftimony, written in Stone by the Finger of God. And now, my Lord, having thus vindicated the Authenticity of the Scriptures of the New Tefta- ment, and proved the Veracity of the Mofaical Hiftory, from the concurrent Teftimony of Heathen Writers, and the additional Atteftation of living^ and of ftanding Miracles, I ftiall, as foon as I have Leifure, revile thofe Letters which I did myfelf the Honour of writing tO' your Lordfhip formerly, in Vindication of the Mofaical Account of the Crea- tion and Deluge, and ftiall give them to the World, as a proper Sequel to this Treatife. [2] Numb. XX. I — II. (5] See a Tranflation of this Journal, in a Letter to the So- ciety of Antiquaries at Londm, lately publifhed, as before- mentioned, p. 189. A VINDI- A VINDICATION OF THE HISTORIES OF THE Old and New Testament. P A R T XL Wherein the Mofaical History of the CREA- TION and DELUGE is philofophically ex- plained ; the ERRORS in the prefent Theo- ry of the T I DE S detected and redified : Together with fome Remarks on the PLURALITY of WORLDS. In a Series of LETTERS to a YOUNG NOBLEMAN. Adorned with] feveral Explanatory CUTS. VINDICATION OF THE HISTORIES OF THE Old and New Testament, p"T¥~r II."' " LETTER L Mv Lord, TH E complying with your Commands, in or- der fully to account for thole Petrifications of the Sea Shells, in the Contemplation of which you were afFeded with fo much Surprize and Pleafure, is likely to be attended with much more Trouble, both to yourfelf and me, than I expefled, when I firft promifed to give you fome Account of them in Writ- ing. For, as the Opinion, which I think mod pro- bable, hath been much controverted, even fo much as to bring the Truth of the Mofakal Account, both with regard to the Creation of the World, and the Deluge of Noah^ into Qiieftion, the thorough Pur- fuit of this Subje(5l will, I find, ncccffarily lead me, not only ii^o the Confideration of that Deluge, but Q. of 226 A Vindication of the Hifiories Part II. of the firft Formation of this Earth, of which we are the Inhabitants. For, as it hath been obferved fo long ago as the Time of Ovid, that procul a pelago concha jacuere ma- rina ; and is at this Day univerfally granted, that thofe Parts of this habitable World, which are moft diftant from the Sea, abound with Numbers of the Shells of FiPn, which muft have been originally the Offspring of the Sea •, fome of which are found turned into Stone, while others have been preferved in their natural State by the encircling Earth •, and this not only on, or near, the Surface of the Ground, but in the very Bowels of the Earth, and the Heart of Qiiarries •, the accounting for this will necelTarily lead me into the deep Relearches of Natural Philo- fophy, as well as of Divinity. But, as thefe are Subjedls, in the Contemplation of which, as well from a Senfe of Duty, as led there- to by the Bent of my own natural Inclination, I have fpent much Time ; and as this now before us, in particular, is a Subjeft that I never met with treated to my Satisfaction, I ihall enter upon the Diicuflion of it -, and fhall endeavour to digell thofe Thoughts into fome Order, which have hitherto only been ftarted occafionally, and have floated iiregularly on the Surface of my Mind. And, that I may proceed with fome Regularity, I fhali, in Imitation of Monfieur Buffon, lirft confider the Sentiments of thofe, who, before me, have' un- dertaken this Enquiry ; that by obferving the Rocks upon which they have fplit, I may be the better able to avoia their Errors, and direft my own Courfe the jiiore fureiy to the wilh'd for Port. The principal Perfons, who have written upon this Subje:!, are Do(5tor Burnet^ Doftor lVood-u;t?rd, Mr. JVhifton, Monfieur Buffon^ and Monfieur le Cat. f As Le T. 1. of the Old and New Tejiament. 227 As Do6lor Burnet was the firft of tliofe that enter- ed into this Enquiry, I ihaJI confider his Perform- ance in the firft Place. The Particularity of his Sy- ftem confifteth in this, that he fuppofed the Subftance of this terraqueous Globe to have been formed at the Creation, by fome heavy Materials gathering to- wards the Center of this World, which were fur- rounded by an entire Fluid of Water, over which a Scum of oily Particles having floated on the Surface, the terreftrial Parts, which vvere fit for Veo-etation, and the Nurture of Animals, and which had, in the unlettled Period of the Chaos^ floated in the Air, when they began to defcend, being entangled in the adhe- five Particles of Oil, formed by Degrees that Cruft, of which the Earth we now inhabit was compofed. So that he fuppofeth this World to have been fome- thing like an Egg, with its Yolk in the Center, fur- Founded by a watery Fluid between it and its Shell. Which Sliell being broken at the Time of the Deluge, the Face of the Globe, which before was regular and fmooth, became then rugged and irregular; the Mountains and Flills being formed by Lumps of the broken terreftrial Cruft, the lower Parts of which falling into the Waters, threw up their Tops towards the Skies •, and thus produced craggy Rocks and ele- vated Mountains. The Faults of which Syftem have been confidered and refuted in a geometrical Manner by Mr. Kcil\^\'] ; and indeed every one, who hath at any Time fmce written upon this Subjeft, have fpent their Criticifi-ns on it; and that I may have my Share along with the reft, I fhall venture to inform you of the Objedlions which occur to me againft this Syftem, v/hich is written in a ver)' elegant, and entertaining Man- ner, but with a Pen more of the Poet, than the Phi- lofopher. [i] Keil's Exam of the Ther>:y of the Earth. 0^2 The 22 8 A Vindication of the Hifioriei Part II. The Faults, therefore, of this Syftem feem to me principally to be thefe : Firft, That the Earth, efpe- cially this Earth which we inhabit, and which is ma- nifeftly impregnated with the Seeds of Minerals, is fo much heavier than Water, that it is contrary to all the Rules of Hydroftatics, to fuppofe fuch a Cruil could be collefted by any natural Means, over a Fluid fo much lighter than the crufty Matter itlelf. And that there were Mines and Minerals in this Cruft, that is, towards the Surface. of the Globe be- fore the Time of the Deluge, is plain from Genefis ii. II, 12. where there is mention made of Gold^ of Bdellium, and the Onyx Stone -, as alfo from Gen. iv. 2 2. where there is mention made of Brafs and Iron. Secondly, If the Earth had been as fmooth and plain on its Surface, as this Syftem fuppofetb it to have been before the Deluge, there could have been no Rivers •, as there would have been no Waters for the Sun to exhale, and of Confequence neither Dew nor Rain. Nor, if there had been Devv and Rain, would there have been Inequalities enough on the Surface of the Earth to have formed Rivers, but muft at beft, as foon as they had fallen, have form- ed themlelves into Lakes and noifome Pools. Where- as it is manifeft from Gen. ii. lo. that there were four Rivers at leaft, before the Flood, and that in the Land of Eden alone. Thirdly, Had the Waters beneath this Cruft of Earth been excluded from any Communication with the outward Atmofphere, by the Interpofition of that oily, flimy Subftance, of which he fuppofeth the Cruft of Earth to have been compofed, it would have been in vain for God to have bleffed the Fifties, and to have faid unto them [2], Be fruitful and mul~ fiplyy and fill the Waters in the Seas, for they would all [2] Gen, i, 22, A. have Lbt. I. of the Old and New TeJ^ament. 229 have died : Air being almoft as neceflary to the Life of a Fifh, as to tlie Life of any other Animal \ for it is found by Experience, that Fifhes, though kept in a VefTel filled with Water, will not live in an ex- haufted Receiver. Nor, lalily, would this account for thofe Qiianti- tics of Shells which are found all over this habitable World, even in the very Heart and Summit of the Mountains. For as Shell-fiili moHly keep at the Bottom of the Sea, they, if they had been there alive at the Time of the Deluge, would have been left at the Bottom of their ancient Bed j only fome few of them might pofllbly have been thrown up a little Way on the Surface of the Earth, while others were crufhed to Death by the falling in of the broken Crud upon them. The next Author I fliall confider is Dodlor IFood- zvard^ wlio hath written an EJfay towards a Natural Hijiory of the Earth -, in which Effay he hath certain- ly made a very commendable Progrefs, by his Searches after all Kinds of Foffils and Minerals in the Bowels of the Earth ; and by the Pains he hath taken in his Treatife on FofTiIs, to reduce them un- der their leveral Clafles. But that which is peculiar in his Syftem, is this, that, finding Sea Shells not only in the Heart of Mountains, and almoft at the Bottom of the deepeft Pits, and alfo finding them frequently petrified and inclofed in the folid Rock ; and frequently alfo conlblidated with the Stone itfelf, fo as only to be diilinguifhed from it by the Difference of Colour, he fuppofcth that at the I'ime of the De- luge, when the Fountains of the great Deep were broken up, the Surface of this Earth, together with its Rocks of Stones, and Mines, and Minerals, l^c. were, by the Power of the Water, and the Will of God, turned into a foft Pulp, which hardening by Degrees, afterwards upon the retiring of the Waters, the Shells, that by the Force of the Deluge were 0.3 • flung 230 A Vindication of the Hijlories Part 11, fiung upon the Land along with their neighbouring Earth, became afterv/ards of one Subllance with the Mud to which they were united, and fo hardening by Degrees, were converted into Stone or otherwife, according to the Nature of the Pulp in which they were enclofed. Which Suppofition or Hypothefis would ferve well enough to account for thofe Shells that are dilTolved and turned into the very Subftance of the encircling Foflilj but will by no r\^eans ferve to account for thofe Shells, which bciijg enclofed in the Bowels of the Earth, have neverthelefs fti|l retained their own natural Form, and fpecific Gravity -, fince it is mani- feft from their retaining their own natural Shape and Subftance, that they were not, and of Courfe that every Thing was not, then reduced into Pulp ; and therefore, as thofe Shells hadmanifeftly Strength enough in their Conftru6lion to refill fuch a Reduc- tion, thofe Mines and Minerals which were of a more firm, folid, and rigid Compofition, ^may well |3e fuppofed to have preferved their own natural Firmnefs alfo. / am^ &c. LETTER IJ. My Lord, 1"^ PI E next Author v/ho hath written upon this Subjed is Mr. IVJnJion^ in his Treatife which he entitles, A new '^'heoij of the Earthy from its Origi- nal to the Confummaticn of all'Things. The Particularities pf which System are tliefe : That he doth not fup- ppfc Let. II. of the Old and Nevj Teftammt. 231 pofe this World to have been created out of Nothing, but to have been originally a Comet reduced into the State of a Placet ; that until the Fall of Man it had no diurnal Motion ; and therefore until that Time, that it had only an annual Motion round the Sun, which cauied its Days and Years to be one and the fame Period of Time, only under different Denomi- nations. But with regard to the Petrification of FofTils fince the Time of the Deluge, he adopts Dr. Woodward's Hypothefis ; and fuppoleth further that the great Qiiantity of Water, which was necelTary to overflow the Tops of the Mountains fifteen Cubits high, which Mountains he fuppofeth to have exifted before the Flood, and computeth to be fix Miles perpendi- cularly higher than the Surface of the common Earth j this Qiiantity of Waters, I fay, he conjec- tureth to be owing to the Approach of a Comet, whofe Tail having taken this World at that Time in its Paflage, did, in the Space of a few Hours, fur- nifh a fufficient Quantity of Water to drown the whole Earth •, the Superfluity of which, as foon as this Work of Providence was over in deilroying the Sons of Men, was, as he conjetftureth, abforbed in the Cavities of the Earth. The Faults of which Syftem are, in general, that it is too conjectural, there being no Foundation in Nature for the Suppofition of thefe two Hypcthek» about the Comets, it being equally eafy for Almigh- ty God to have created this World out of Nothing, as out of a worn-out Coniet, and to have drowned it with the Word of his Mouth rather than with the Tail of a Comet, which feems to me much better calculated for fetting it on Fire, than overwhelming it with Water. Plis particular Conjecture about the diurnal Rotation of the Earth before the Fall of Man, will be fpoken of in a future Letter [3], when I come [3] See Letter IV. 0.4 to 232 A Vindication of the Hijlories Part II. to treat of the Mofaical Creation, not being worthy of a particular Confideration in this Place ^ and in- deed the whole Treatife feems better calculated to in- form us of Mr. Whifton's Skill in Aftronomical Learn- ing, and the Do6lrine of Comets, than in the Doc- trine of Mofesy either with regard to the Formation of the World, or the Alteration of it at the Time of the Deluge. The next Authors which come under our Confi- deration, are Meflrs. Bufbfi and le Cat, both of whom I fhall confider at once, as I fee no Difference in their Opinions with regard to the Subjeft now before us ; M. Buffon, and M. k Cat, both feeming to agree in this, that thofe FofTil Shells, and Skeletons of Fifh, which are found buried in the highefl Mountains, and even in thofe of the greateft Diftance from the Sea, are not the Effed of the Deluge of Noah, but were prior thereto J that thofe Mountains did not rife on a fudden, but were the natural Effect of the Ebbing and Flowing of the Sea, which at the Time of the Creation originally covered the Face of the whole Earth, until,' by Degrees, the Agitation of the Waves having raifed lome Heaps, or Eminences of Sand and Mud, the Interfaces, or Cavities, that were formed thereby, receiving vafl Quantities of Water, left Part of the Earth expofed and dry, and thereby contributed to form a Continent ; which was gradually encreafed, by the fame alternate Motions of the Sea, to the Size in which it is at prefent. M. k Cat read his Syftem to this Purpofe before the Academy at Rouen, A. D. 1745. And M. Buf- fon hath written a large Treatife on the fame Princi- ples, which he publifhed at Paris, A. D. 1749- but, what is very furprizing, does not fo much as once mention the Name of M. kCat. The Fault of their Syftem feems to be this ; that if the Face of the Globe was once uniformly round, and as uniformly covered over with Water, as thefe Au- thors Let. II. of the Old and New Tejlamcnt. 233 thors rightly fuppofe it to have been at the Creation, then there can be no natural Realbn affigned for the Formation of Mountains upon their Plan, thofe af- figned by them, being abiolutely unphilofophical ; for the Sea, in its greateft Agitations, always levels every thing in its Power, inftead of raifing it into Hills and Vallies ; as may be experienced by any one, who will be at the Trouble of digging a Hole and raifing the Sand, in any Part of the Strand with- in the Reach of the Tide. When an Obflruflion is once formed, which is too high, too folid, and too ftrong, for the Work- ings of the Sea to \tvt\ and throw down, it then will, in flormy Weather, rage and foam againll the Sides of it ; and, if it cannot undermine it, will, feemingly, employ fome of its own Materials to batter down the Face thereof ; fome of which Mate- rials will, upon Ihallow and floaping Shores, be fometimes thrown fo far upon the Ground, that the next returning Wave may not have Strength enough to bring them back again ; but they will, however, be \^h in one level Line at High- water Mark, and will make a very different Figure from the irregular Appearance of thofe fcattered and difperfed Moun- tains, which cover the whole Continent. And it thefe Authors will but make the Experiment, of raifing a Mound within the Reach of the Tides, and and let but a fmgle Spring-Tide get above their Works, I believe, inftead of finding their Mound increafed into a Mountain, they will find their Mountain reduced into a Mole- hill, if not entirely carried off, and levelled with the Bottom of the Sea. And accordingly, thefe two great Men acknow- ledge, by an amazing Contradid:ion to their general Syftem, that the Sea is continually gaining upon the Continent, and will at length be the Deftruftion of it. For, fay they, as fihe Rain is continually wafh- ing 2^4 A Vindication of the Hifiones Part IL ing down, and leffening the Tops of the Mountains, iois the Sea, by its continual Flux and Reflux, ex- cavating, and undermining them, at the Bottom ; lb that in Procefs of Time, there vv^iJl be produced a Confluence of the Seas from Hemifphere to Hemi- fphere. By Means of which, the Earth will become hollow, and its Figure only be preferred by its Shell, which Shell, being attenuated to a certain Degree, will fail and tumble in, and the Surface of the Earth be again covered with Water. But, whether M. Buffon and M. k Cat^ or Mofes and St. Peter will be the truer Prophets, every one of common Senfe may be the Judge, and Time will certainly difcover. For Mofes^A,'] pofitively afl!erts, that God declared unto Noah, f'lyi^g' I "^^^l efiahlijh my Covenant with ym, neither jhall all Fkjh be cut off" mty more by the Waters of the Flood ; neither fhall there be any more a Flood to defray the Earth. And St. Pe- /all melt with fervent Heat, the Earth alfo, and the Works that are therein (hall be burnt up. And as it is manifeft from the Mofaical Account of the Creation, that there was no longer Space of Time, than that of Three Days [6], before the Earth was firm and dry, and folid enough to bring forth Grafs, and the Herb yielding Seed after his Kind, and the Tree yielding Fruit after his Kind : And as in the Space of Six Days [7], Mofes fays, this World was fo entirely formed, as to be an Habitation fit for the Reception of Mankind ; there does not feem to have been fufficient Time, according to the Mofaical Ac- count, for the Formation of Mountains by the tedi- ous Operation of the Flux and Reflux of the Sea ; which, according to the Acknowledgment of MeflTrs, [4] Gen. ix. II. [5] 2Pet. iii. 10, 12. [6J Gen. i. 12, 13. ^7] Gen. i. 31. Buffon^ Let. II. of the Old and Nezv 'Teftament. 235 Buffon, and ic Cat, could not have been the Effect of a Day or an Age, or even of many Ages. So that we muft either give up the Mofaical Account, or theirs. And whereas M. le Cat is pleafed, in his own Jufli- fication, to make a Diilinction between thofe rehgi- ous Truths contained in the Books of Mofes, which concern our Salvation, and thofe which relate to Arts * and Sciences, the firil of which he allows to be Ob- je guage of the Prophets •, and becaufe the Time of the Duration of fome Men's Lives, or of fome remar- kable Tranfadlions, are fometimes reckoned by Days as well as Years : Thus, he obferves, that it is faid of Adani^ that all the Days that Adam livedo were nine hundred and thirty Tears \ which, however, doth not mean that the Length of Adams's Life was only nine hundred and thirty Days or Years, but that the Num- [9] See Page 231. ber Let. V. of the Old and New ^eftament: 267 ber of the Days which he Hved, when added together compofed nine hundred and thirty Years. However, as God himlllf makes a Diftindtion between Days and Years in the 14"" Verfe of this very Chapter, this Whim of Mr. WhiftorCs^ as it is only a Play upon Words, feemeth not to deferve any further Notice. And that it was an artificial Day of twelve Hours that was made by the Light of the Sun, which is here meant by Mofes, when he fays, and God called the Light Day, is plain, becaufe he not only oppo- feth it to Night, but alio becaufe he makes mention of the Morning and the Evening, Expreffions which are applicable to natural or artificial Days, but not to Years. And it being manifeft that God had at this Time inftituted the Viciffitudes of Evening and Morning, and of Day and Night -, therefore it is plain that the Earth had at that Time acquired the Power of its diurnal Rotation round its own Axis: For this Vi- ciffitude of Day and Night could only be performed cneofthefe tv;o Ways, either by the Revolution of the Light or Luminary round our Globe of Earth in the Space of twenty four Hours, or by the Revolu- tion of our Globe round its own Axis in the fame Space of Time : v;hich would have exadly the fame Effecft, both with regard to Ufe and Appearance. The Queftion therebre is, which of thefe two Ways is that, which Providence hath purfued ? This will ferve as the Subjed: of my next Letter. LETTER V. My Lord, The Queflion I propofed to difcufs in this Letter was, vvhether the Viciflltudes of Day and Night were made bv the Revolution of the Sun round our Earth 26S A Vindication of the Hijlories Part 1 1. Earth ; or by the Revolution of our Earth round it^ own Axis ? In Anfwer to which it may be obferved that, according to the general Courfe of Nature, that Method, which is mod eafy and fimple, is the one which is generally eftablifhed, and which is ufed by Almighty God, the Author of Nature : And as it feems much eafier for this Earth to revolve once round its own Axis in the Space of twenty four Hours, than for the Sun to move round the Earth, and to make that vaft Courfe of our annual Orbit, in the Space of twenty four Hours, therefore that of the diurnal Motion of the Earth round its own Axis feems of the two to be the more probable Opinion. For, if we do but fuppofe the Circumference of our Globe of Earth under the Equator to be twenty four thoufand Miles, the Surface of the Earth, to move round its own Axis once in twenty four Hours, muft move at the Rate of a Thoufand Miles an Hour. But if we fuppofe the Earth to remain fixed, and to ftand flill, and the Sun to move round the Earth in twenty four Hours, as the Diftance of the Sun from the Earth is about eighty one Mihions of Miles, the Circumference of his Orbit would be four hun- dred eighty fix Millions of Miles j and therefore, to get round the Earth in the ^'pace of twenty four Hours he muft move at the Rate of twenty Millions of Miles in an Hour. Whereas a Cannon Bali does but move at the Rate of eight Miles in a Minute, which amounts to lour hundied and eighty Miles in an Hour. So that for the Sun to get round the Earth in the Space of twenty four Hours, he muft move at leaft forty thoufand tirnts fwifier than a Can- non Ball in its utmoft Velocity. We can moreover fee, by the Flelp of Telefcopes, that all the reft of the primary Planets move about the Sun, and not the Sun about them •, and therefore we ought to conclude that this Planet, which v/e in- habit, moves in an uniform Manner with tTic reft. Bu£ Let. V, of the Old and New Tejiament. 269 But as thefe arc only probable Reafons, and I know your Lordlhip is not eafily fatisfied with bare probabilities; and as it will give you fome Notion of the planetary Syftem,! Ihall proceed to furnilh you with a Demonftration that it is not the Sun by moving round the Earth, but the Earth by moving round Its own Axis, that caufes the VicilTitudes of Day and Night. Which may be done by fhewing that the Sun is larger than our Earth. Becaufe it is abfolutely con- tradidory to the prefent eftablifiied Laws of Nature, for a larger Body to be detained and moved, either in a circular, or in an elliptical Orbit, round a lefs. So that if the Sun be larger than our Earth, as it demonftrably is by the Obfervations made both on the lunar and folar Eclipfes, it cannot poffibly revolve about our Earth. And therefore of confequence the Viciflitudes of Day and Night mufl be owing to the Revolutions of our Earth round its own Axis. But probably your Lord/hip may objed: that you do not fee the demonftrable Truth of that Propo- fition, in which I affert that it is abfolutely contra- didory to the prefent eftablifhed Laws of Nature, for a larger Body to be detained by and revolve, cither in a circular or in an elliptical Orbit round a lefs. This therefore mud be proved. In order to which you are to underftand that it is an eftablillied Law of Nature, that all Motion is naturally redilinear, that is, that any Body put into Motion would eternally move in one ftraight Line, unlefs it was either intirely llopt, or turned out of its Courfe by fome greater Force. You are likewifc to underftand that ic is another eftablifhed Law of Nature, that Adion and Re-a6tion are equal. That is, in equal Bodies they are of equal Force, and in unequal Bodies they are in Proportion to the Quan- tity of Matter ; but fo as that it is peifedly equal as to the Effeft, in which of the Bodies the aflive Power is lodged. As i7o A Vindication of the Hiflories Part \\. As for Example, fuppofe two Ships of equal Bur- then in a calm Sea, and that a Man in one of them had a Rope fixed to the other, and was furniflied with Strength fufficient to move them, it would be equal in which of the Ships he was placed ; for as they are both fuppofed to be of equal Weight, when he pulled the Rope, they would both liiove equally and at the fame Time, until they met exadly half Way. And if we fuppofe them to be of unequal Burthen, and that one of them was ten or an hun^ dred Times larger than the other, the EfFeft would ftill be the fame, whether the Man who pulled the Rope ftood in the larger or the lefs Veffel ; only with this Difference, that they would approach each other with a Degree of Velocity proportioned in- verfely to their Burthens or Weight, that is, the lefs Veffel v/ould move ten or an hundred Times fatter towards the larger, than the larger would move towards the lefs ; and of Confequence they would meet when the larger Veffel had moved but the tenth, or hundredth fart of the Way towards the lefs Veffel. Here then you may aflc, how we can contrive to make one of thefe Veffels thus tied together, to rnove j-ound the other? Why, by fuppofing one of them to be much larger than the other, and the lefs to have a Motion communicated to it, at leaft equal to the Force with which it was pulled or attrac- ted, and with a Direftion at right Angles to the Power of this Attraction. As for Example (See Plate II.) let us fuppofe a Rope fixed on the Top of the main-Maft of a Ship, which was 700,006 Times larger than the Boat that was tied to it at a Diftance ; for fo much at lead is the Sun larger than our Earth -, and let a Man be fuppofed to pull this Rope-, whether he ftands in the Boat or in the Ship, the Effect will be equal, for if the Boat had no other Motion Let. V. of the Old and New Tejiament. 271 Motion but that of Attradion given to it, it would move dire(fl!y towards the Ship with a Velocity- greater than that of the Ship towards it, in a Pro- portion of 700,000 to I. But, if we fuppofe two Men put into the Boat, who fhould row the Boat -with their Oars, in a Diredion at right Angles to the Rope which pulled the Boat towards the Ship, and that they rowed the Boat with a Force equal to that with which the Man pulled at the Rope, then ir is manifeft that the Boat mufl move in a Cir- cle round the Ship. Becaufe the two Forces being equal, neither of them would be able to get the bet- ter of the other. By which Means, the Boat would neceffarily defcribe fuch a Line, as would conftantly preferve it at nn equal Dillance from the Ship, or the Center, which would be that of a Circle. Nor would the Ship be left entirely at Reft, but would be moved alfo in a Circle round the Center of its own firft Station, at a Diftance proportionate to the 700,000 "^^ Part of the Force with which the Boat was agitated or attrafled. But on the other hand, let us now fuppofe the Boat to ftand ftill, and the Ship at the fame Time to hoift its Sails in a Direction at right Angles to the Rope by which fhe was pulled towards the Boat and to be agitated with a Force capable of giving her a Degree of Velocity equal to that with which the Boat moved round the Ship; and then let us confidcr, what would be the Confequence. Would fhe evef make a Circle about thd Boat ? By no Means. - For, as the Force, which is neceflary to move the Ship, muft be 700,000 greater than that which is neceflary to move the Boat, the Ship would of Con- fequence ftand its Courfe, and would drag the Boat -with it wherever it went, only with the lofs of the 700,000 »'' Part of its Velocity which would be aba- ted by th: contrary Pull of the Boat. And from hence it will follow, to a Demonftration, that t'^i. J Vindkation of the Hiftoiies Part \\% that fince the Sun is 700,000 Times at Icaft larger than this Earth, therefore it doth not, cannot, move round this Earth as round a Center: And of Confe- quence, therefore^ the ViciiTitudcs of Day and Night muft be owing to the Revolutions of this Globe round its own Axis. ^ E. D. And here I think it prpper to obrerve to you that although the Planets do not move round the Sun in cxatfl Circles, but in elliptical, or oval. Orbits, which is owing to the Line of Direction, when they were firft fet in Motion j yet does this in no "Ways invalidate the Force of the foregoing Argumentation, though it would render it a little more complicated in the Explication. And thus having confidered this earthly Globe fur- rounded on its Surface with Water, and this Water environed by its incumbent Atmolphere, and all to- gether revolving round its own Axis, whereby the Light of the Sun, which by the opaque Solidity of this Earth was divided from the Darknefs^ was ena- bled fuccefilvely to illuminate all the feveral Parts of this World in their Turns, which was the Work of the firft Day's Creation; I fhali in my next confi- der what would be the natural and philofophical Con- fequences thereof, in order to difcover what would be the Operations of the fecond Day's Creation. LETTER VI. My Lord, HAVING thus far traced this terreftrlal Globe t which %ve inhabit, and confidered it in its firil Kxiftence, as a Ball rompofed of Air, Water, and Earth, encompafling one another in feparate Strata^ according to their feveral Denfities •, and having fol- lowed r Let. VI. cf the Old and New Tejlament. 273 lowed it in its Motion revolving round its own Axis, and enlightened by the i^un -, we come now, in the next Place, to confider what would be the natural Confequences of all this ; in order to find out, if we can, v/hat wcuild be the natural Operations of the next Day's Work of the Creation. The firll of which would be this : That the Sun would, by the attradive l?ower of its Beams, exhale a Quantity of Vapours from tlie Surface of thofe - Waters which exoanded themfelves over the Face of J. the whole Earth. Which Vapours thus exhaled by the Sun, being, by the Minutends of their Particles, made lighter than Air, would be driven off from the Surface of the Earth by the fuperior Vv'eight of the Air, and would float in the Air or Atmolphere, and form themfelves into Clouds, according to their different Denfities. And agreeably to this we find that Mcjes declares, that God faid on the fecond Day, Let there he a Firmament in the Mid ft of the Water Sy end let it divide the Waters from the Waters. That is. Let the Heavens, which were created in the Beginnings now operate as an Expanfe^ or an expanded Firma- ment, for fo the original Vv^ord properly fignifies, to fupport thefe Vapours or Clouds, and let it divide the Waters in the Clouds from the Wdters on the Earth, And God made, or appointed the Heavens to be, or to operate as a Firmament ; and divide the Waters iz!hicb were under the Firmament from the Waters 'which voere above the Firmament -, and it was fo. And God called the Firmament Heaven. And the Evening and the Morning were the fecond Day. Whence it is manifeft that by the Exprefllon in this Verfe, of God's having made the Firmament y there is no more meant, than his having, on the fe- cpnd Day, appointed it to the Exertion of thofe na- tural Powers which it was created to execute : Be- caufe it is faid, that God called this Firmament Hea- ven ', which Heaven was undoubtedly created on the T firft 274 A VirJi cation cf the Hijiories P a r t IF. firll Day, when God created the Heaven and the Earthy ■the original Word in both Places being the fame. When therefore God is faid, in the Operations of the fecond Day, to liave made this Firm.ament which is called Heaven, the Meaning is no more than this ; that the Firmament of the Pieavens then began, or was then 7nade to operate in fupporting the Clouds, according to thofe Laws which were affigned to it by the great Creator ; as the elegant Author of the Book of Job beautifully exprefieth, it, when, fpeak- ing of God, he iaith, He bindeth up the Wcders in his thick Clouds, and the Clcttd is -not rent under them. Job- xxvi. 8. And accordingly Mcfes, when he defcribes the Finifhing and Clofe of the Creation, fays. And God blejjed the feventh Day, and fanSiijied it •, bccatife that, in it he had rejied from all his Work, v/eiich God. CREATED AND MADE [i]. Where the Expreflion m the Hebrew literally is, which God created to make, that is, which he created in order to make them fub- lervient to his Will in the Execution of their feveral Functions, to the Ufes for which they were appoint- ed. See Page 265. And now God having on the fecond Day formed: the Vapours, exhaled out of the Waters, into Clouds, and having ?;W(? or appointed the Firmament of Hea- ven to be a Support for them, and to divide the "Waters that were under the Firmament from the Waters that were above the Firmament, the next Confequence that would arife from the Creation of the World, as hitherto defcribed, would be fome other of thofe Effects, which v/ould arile from the Motion of the Earth round its own Axis ; which, befide the Formation of Night and Day, would likewife produce this Effed, that the Waters, which before were equally difperfed over the Face of the whole Earth, would immediately begin to CO Gen. ii. 3. » qviit LtT. VI. of the Old and Neiv TeJ- anient I'yt quit the Poles, and would all run towajds the Equa- tor or the Middle of the Earth. Bccaufe, as I before fliewed, all circular Motion rifing from a Conteft between the Cen'.riperai [2], and the Centrifugal Force [3], the Particles of V\'"a- ter bei:-!g in a fluid State, would be agitated by their centrifugal Force to (ly off from the Center as far as pofiible. (Like a Stone in a Sling, which, for Ex- ample, when once put in Motion, always keeps the String, as Jong as it is therein cetained, at its utmofl: Stretch.) But not being able to overcomii the at- tradlive, or centripetal Force, at the Equaior, the V/aters would be there detained, like the Sionc! in the Sling, at the utmoft Diftance they could movg to from the Center of' the Earth. And by bringing fbme of the Mud along with them, would render the Earth of a cycloidical Form, that is, would make it fomething wider at the Equator, than under the Poles. And by gathering themfelves there, ia that one Place ^ as it were in an Heap, the Earth, all the Way from the Poles to the Edge of the Waters under the Equator, would begin to appear, and ac length become firm and dry Ground, li^^ which Means this terraqueous Globe would be divided into three Parts, two of which would be Earth, and would be feparated from one another by a Belt of W'^aters under the Equator. Therefore, on the third Day, God is reprefented by Mofes as having fiid. Let the Waters under the Heaven he gathered together unto one Place and let the dry Land appear^ and it was fo. And God called the dry Land Earth, and the gathering together of theWaters called he Seas •, a-nd God faw that it was good. And Cod faidy Let the Earth bring forth Grafs, the Herb [2] The centripetal Force is the actraftive Force, whereby any Body is drawn towards the Center. [5] The centrifugal Force is th;it whereby every Body, when moved in a Circle, attempts to ily ofF In a Direilion a: righc Angles to the Attraftion. T z fielding 2/6 A VinMcation of the Bijlories Part IT, yielding Seed, and Fruit 'Tree yielding Fruit, after his Kindt wh.ofe S^'ed is in itfelf upon the Earth -^ and it zvas fo. And the Earth brought forth Grafs, and the Herb yielding Seed after his Kind, and the Tree yielding Fruit whofe Seed is in itfelf, after his Kind ; and God fa'j) that it was good. And the Evening and the Morning were the third Day. And now, the Earth being thus far formed,, and jfitted for the future Reception of the animal Creation, God faid. Let there be Lights in the Firmament of the Heaven t to divide the Day from the Night : And let them be for Signs and for Scafons, and for Days and for T^ears. And let them be for Lights in the Firmament of the Heaven, to give Light upon the Earth ; and it %vas fo. It is obferved before, that in the Operations ef the firft Day God had created Light, and had divided the Light from the Darknefs, and God called the L-ight Day, and the Darknefs he called Night. So that there muft have been at that Time, fome one Light created, which either moved round this Earth, orelfe which flood (till and illuminated it, while this Earth moved round its own Axis; whereby, the Light be- ing divided from the Darknefs, the Viciffitudes of Night and Day, Evening and Morning, were regu- larly produced. And, as it is inconfiitent with the Regularity and Simplicity of the Operations of God to fuppofe he would create a Light only to (hine up- on this Earth for the Space of three Days, and then to annihilate it ; therefore, when God in this Paflage is reprefented as faying. Let there be Lights, &c. there is no Neceffity for fuppofing that God now- created the Sun over-again, but only that he now- created an additional Light, to wit, the Moon, and probably the reft of the Planets, and fet them all moving in their annual Orbits about the Sun, becaufe he at this Time appoints them to be for Signs and for Seafons, and for Days and for Tears. And therefore Mofes Let. VI. of the Old and Ncx' Tejlamenl. 277 Mofes proceedeth, and faith, And GOD made^ or ap- pointed, two grent Lights, the greater Light to rule the Day^ and the lejjer Light to rule the Night : He made the Stars alfo. And GOD fet them, i. e. thefe Lights, in the Firmawint of the Heaven, to five Light upon the Earth ; and to rule over the Day and over the Night ; and to divide the Light from the Darknefs : And GOD faiv that it luas good. And the Evening and the Morning "were the fourth Day. That is, God Mppcinted all thefc; Lights .to ferve for the fame Purpofes, /. e. for Signs and for Scafons, and for Days and for Years. So that this Sentence may allude to the fixed Stars as well as to the Sun, .and Moon, and Planetary.Stars, akho' they were creat- ed Millions of Ages betore this Planetary Syltem: Since it is by their Afiiftance, and theirs alone, tiint we are enabled to afcertain the annual Revolutions of the Earth round the Sun, and to tell when it is return- ed again to the. fame Station in the Heavens. But if it be fuppofed only to relate to the Planets, then it may allude to their Creation as well as Defjgnation, as they were probably created at the fame Time with •the reft of this Planetary Syftem. In which Senfe Plato feemeth to have underftood this Paflage -, for that he had read this Book of Gene' fis feemeth to me undoubted, from the Refemblance there is in his Account of the Creation of this World to that which is here given by Mofes •, in fpeaking of which Plato fays, that God, when he had made the World, and contemplated it, rejoiced over it, or, in the Language of Mofes, He faw that it ivas good. Then, faith [4] Plato, he made or created the Sun, and the Moon, and five other Stars called Planets, which he appointed to be the Guardians and Meafurers of Time ; or, in the Language of Mofes, And GOD faid. Let them he for Signs and for Seafons^ and for Days and for Tears. [4J Plato., Tim£U6. T3. . .U 278 A Vindkatun of the Hijlories Part If. It is alfo manifeil: that in this Place, when Mofes calls the Moon a Lights and fays, that God let thcfe two Lights i}i tke l^irmament of Heaven^ he fpeaketh only according to the Appearance, and not Reality, of Things. Becaufe, in the hrrt Place, the Moon is no original Luminary, as the Sun is -, but only reflects the Light of the Sun when in certain Pofitions with regard to the Earth and the Sun. And, fecondly, becaufe the Moon's Situation, as will as that of the Sun, is very far diftant from that Firmament of the .Heaven wh.ch divides the Warcrs under the Firma- ment from the Waters that are above the Firmament, as defcribed in the feventh and eighth Verfcs of this Chapter. For, as neither the Intention of Mojes re- quired, nor could the Capacities of the Ijraelttes bear, at that Time, a ftridly phiiofophical Account of the Creation ; fo becaufe in looking at the Sun or Moon we muft look through this Firmament in order to fee them, and as the human Eye is no Judge of Diftance after certain Limits •, therefore, as was before ob- ferved, they are faid to have been fet in the Firma- ment of Heaven, being according to comimon Ap- pearance really fo. And for the fame Reafon, the Nam^e of Heaven is alfo given to all that immenfe Extent of Space, which every where furroundeth our Atmofphere •, and God himfelf, as well as the fixed Stars, is faid to be in Heaven. Now we come to the Operations of the fifth Day. And GOD faid^ Let the Waters brwg forth aliind'antly the mczing Creature that hath Life ; and let Fowl PLY above the Earth in the open Firmament of Heaven, And GOD created great IVhales, and every living Crea- ture that moveth, which the Waters brought forth abundantly^ after their Kind \ and every winged Fowl after his Kind: And GOD faw that it was good. And GOD bkffed t hem ^ faying^ Be fruitful, and muU tifly^ and fill the Waters in the Sea j and let Fowl Viultiply •Let. VI. of the Old and New T'ejiament. 279 Titultiply in the Earth, And the Evejung and the Morning ijoere the fifth Bay. In our EnglJJj Tranflation, the firH: of thcfe Verfes' runs thus : /h:d GOD faid^ Let the Waters bring forth abundantly the moving Creature that hath Life, AND Fowl that may fly above, the Earth. As if the Fowl were to be produced or brought forth in the Waters, as well as the Fifhes. Whereas the above Trandation, and let Foivl fly, is more agreeable both 40 the Original, and to common Senfc, And GOD faid. Let the Earth bring forth the living Creature after his Kind, Cattle and creeping Ihing, and Beafi of the Earth, after hisKind: and •it was fo. And GOD made the Beaft of the Earth AFTER HI? Kind, and Cattle after their Kk\d, and every Thing that creepeth upon the Earth after HIS Kind. And GOD fazv that it ''Jjas good. TheEKprefiion here made Ufeof by MofcS, and fo oftenrepeated by him,, from the fiiftProdudlion of Grafs to the Jaft mentioned Produflion of Animals, is very remarkable-, infifting fo much all along, that God having created them, made them, or appointed' them, each to produce after their Kind. Whence it appears that Mcfes was better inftru6led in this Branch of na- tural Philofophy, than even Arifiotle himfelf, with vv^hom it was a Maxim, that the Corruption of one Thing was the Generation of another. For, when the ancient Philofophers faw corrupted Flefh bring forth Flies ; and the Mud of the Nile abounding with various Kinds of Vermin and Infeds, they, like fome of our modern French Philofophers, fuppofed thefe to be heterogeneous Produftions ; whereas we may truly fay, with Solomon, that there is nothing new un- der the Sun. New Compofitions there may be be- tween Beings of the fame Gejtus, although they are ,of a different Species ; but new generical Produdions there are not. And fo true is this Affcrtion, that when two Creatures of a different Kind, which .;p- T 4 prcach 28o A Vindication cf the Hijlories Part II, proach nearly to one another in their Natures, hap- j^en to produce a fcemin^iy r,cw Species ^ that mixed -Breed will never again propagate •, as is experimen- tally manircft in the Inliance of the Mule, vvhich is produc- d from an Horfc and an Afs •, and which, although endowed with warm Difpoiitions, and a j[lrong Inclination to Propagation, could never yet produce one of its own Kind. So that Generation fccnieth to confifl; in depofiting thofe Seeds of the feveral Species. of Beings, which were created at the Beginning of the World, whe- ther Vegetables, Minerals, cr Animals, in a Bed or Neft proper for their Nurridon, wheie each will have its Offspring after his Kind. And this I apprehend will be found to be true, from the Qre in the Mine to the Child in the Womb. Not that I fuppofe Mofes was a better natural Phi^ ]ofopher than Arijiotls.^ although it was one of the Tenets of the School of Paracclfus\_^\ as well as of the modern HutchinforJans^ that the fundamental Principles of all natural Philofophy were to be found in the Scriptures. Whereas I c!o not imagine that Mofes underfcood the full force and Extent ot all the Truths that he uttered : But, like the reft of the Prophets of old, who [6']fpake as they ivere moved by the Holy Spirit ; fo did it alfo happen unto Mofes^ who, in this Place, did not [7^ fpeak either good or lad of his own Mind^ but what the Lord faid unto him^ that did he fpeak, And J faith Mofes., God faid. Let us make Man in cur Image, after our Likenefs : and let them have Do- minion over the FifJjes of the Sea, and over the Fowl of the Air, and over the Cattle, and over all the Earth, and over every creeping Thing that creepeth upon the Earth, So God created Man in his own Image, in the Image of God created he him : Male and Female created [^] Bacoris Advancement of Learning. [6J 2 Pet. i. zi. [7J Numb. xxiv. 13, u Let. V. of the Old and New Tefiament, 281' he them. — And God f aw every Thing that he had made, and beheld it was very good. And the Evening and the Aicrning zvere the Jixth Day. Why the iilmighty God was pleafed to let the Creation of this World untold itielf by Degrees, in the gradual Progrels of a fix Days Operation, rather than to produce it all at once in its full Perfeclion, by one Almighty Fiat, is one of ihofe ftcret Things which l>ekng unto the herd. To him, to whom a thoufand Years are as one Day, it was equally eafy to have produced the whole in one Inftant, as in any Length of Time. Nor can any natural Reafon be afiigned why the Almighty fliould employ fix Days in the Creation, and neither more nor Jefs, rather than any other Number. Mcfes hath indeed inform- ed us that [8] when the Heavens and the Earth were finijhed, and all the Hoft of them, on the feventh Day God, having ended his J'Fcrk which he had made., rcjied en the feventh from all the Work which he had made. And God hlejjed the feventh Day, and fanolif.ed it. And when God fpake to Mofes and the Children of Jfrael from Mount Sinai, he faid, [9] Remember the Sabbath Day to keep it hcly. Six Days /halt thou labour, and do all thy Work. But the feventh Day is the Sab- bath of the Lord thy God : in it thoufjait not do any Work, thou, nor thy Son, nor thy Daughter, thy Man Servant, nor thy Maid Servant, nor thy Cattle, nor the Stranger that is within thy Gates. For infix Days the Lord made Heaven and Earth, the Sea and all that in them is, a?jd rejied the feventh Day : Wherefore the Lord bleffed the Sabbath Day, and hallowed it. And hence appears the Wifdom of our Saviour's Declara- tion, that the Sabbath was tnade for Man, and twt Ma?t for the Sabbath ; God having, in CompafTion to the Infirmity of our Nature, which requireth Refi, fet Jiimfelf as a Pattern to Mankind, that they may on [8] Gen. ii. 2, 3. [9] Exod.xx. 8. 1 1. T4 the a 82 A Vindi cation of the Hijl cries Pa r t II. the feventh Day reft alfo from their Labours, and fe- parate or fanctify one Day in fcven from the common Bufinefs of their Callings, by dedicating it to the grateful Acknowledgements of the Benefits they have leceived from their Creator. But, if tliere was nothing further intended by it than this, what Reafon can beafilgned, that nor only. cvtry ftventh Day fnould be fet a-part, and fandliiied ^ but alfo, that every feventh Year fhould have been or- dered to be obferved as a Year of 'Rcll to the Land of Ifrael? and every fevm Times fcven Years be or- dered to be kept as a Jubilee? Surely this muft al- lude to fom.e great Event, which is in the Womb O'i Time yet to be produced. And poflibly may allude to, ancl be a Type of \\\t fcvcnth Millenary, when the Inhabitants of this World, after fix thouland Years of Toil and Trouble, mall be blefled with the great Sab- bath of a thoufand Years Reji in Peace under the glo- rious Reign of their Meffiah. And thus having gone through the fix Days Work of the Creation, and en- deavoured to reconcile them with Reafon ; I fiiall, in my next, make fome further Obfervations there- on, and proceed to the Confideration of the De- luge. JVho am^ &c. LETTER VII. My Lord, A V I N G in my former Letters prelented ycu ^ ^ ^'^^^^ ^ Syftem of the World at its firfl Creation, agreeable to Reafon, Philofophy, and the Scriptures, I think it will not be improper to exhibit a Plan of it before your Eyes upon Paper, and at the fame Time to L E T . VII. of the Old and New Teftamefit. 283 to give you another Plan of the prefent World as it is now delineated by the beft Geographers •, whereby you will be enabled to fee at one View, how violent- ly Nature nuift have been fbme Time or other con- vulfed fince the Creation, in order to effe<5t fo immenfe an Alrerarion in the Face of the Earth. By which' you vvijl alfo fee how fmali a Part ot the World at its Hrll: Creation was left to be inhabited, that is, only bt'twetn the Edge of the Water at «, (fee Plate III.) and the polar Circle at B ; beyond which, probably, there were no Inhabitants, not only on Account of the Coid, but alfo for Want of Water. (See Plate HI. IV.) And as the Sea intercepted the PalTage of the primeval Inhabitants in going from one Hemifphere to the other, therefore alfo only one of the Hemifpheres was the Seat of the Habitation of the Sons of ^dam before the Deluge. And as thefe original Inhabitants lived to a great Age, fo as to be eight or nine hun- dred Years old before they died, a great many of them would be alive at the fame Time ; for by the loweft Computation, that can be made, there might have been feveral Plundreds of Thoufands of Mil- lions of Perfons upon the Earth at once, by the Time that the World was 1 656 Years old ; and of Confe- quence this fmali Piece of Ground of the then habita- ble World would be overftocked : From whence your Lordfhip will fee a Reafon, befides the Wick- ednefs of Men, for having the Face of this Earth al- tered in about fixteen or feventeen Hundred Years af- ter the Creation. For, had the Wickednefs of Mankind been the on- ly Caufe of the Deluge, a Plague or a Famine, or a Series of War, might have been as effeftual for that Purpofe •, fince, as the elegant Author of /be Book of ^^//"j(?w exprclFeth it [i], Noi that the Almighty was [ij Wifd. xxii. 9. unaMe £^4 -^ Vindication of the Htjlories Part II* wnahle to hring the Ungodly under the Hand oj the High te- ens in Battle^ or to dejlroy them at once iviih cruel Bccjts^ or with one rough IVcrd: But rem em be ring Mercy in his Anger, he v'as plcafed to deftroy Man- kind in fuch a Manner, as that their Pofterity fnoDld reap lome Btnefii; by it. And therefore, at the De- luge of Noah,' ih^ Bulk of Mankind were not only ddlroyed, but the who!e Face of the Earth was al- tered into that irregular Form in which it appeareth in the preceding Map. For, zs, Si. Peter obferves the Earth that then was^ being oijcrfcuoedwith IVatery perijJjed', that is, as to the outward Form of it, which was entirely altered. F'or the Floods did not only arife, and the Rain de- fctnd, but the Fountains of the great Deep were broken UP, and an Hollow was fcooped out of the Earth, as a Bed for the Sea to lie in for the future -, by which Means, God having broken up for it his decreed Place^ he thereby^ as it were., fet Bars and Doors to it., that it turn not again to cover the Earth., and faid. Hitherto floalt thou comey but no further ; and here Jh all thy proud Waves be Jiayed[iL]. And the Materials that were taken out, of this Bed were fcattered in Cataradts ot Moun- tain upon Mountain over the whole Earth : And by this Means, not only a PafTage was formed by Land between the two Hemifpheres ; but, the Land being broken into Iflands, and Peninfulas, and raifed great- Jy above the Waters, Flarbours and Coves were formed for the Reception and Prote(ftion of Ships; and an eafy Method of Communication was opened by Sea between the moll diftant Regions of the "World. And as the Antediluvian Sea was, on Ac- count of the Shallowncfs of its Shores, inconvenient, I'i^ not im practicable, for Shipping •, fo the Invention of the Art of Navigation hath fulfilled the Predidlion made of N^ah by his Father, when he faid. This fame fisall \f\ Job xxxyiii. lo. Pfal. civ. g. comfort Let. VII. of the Old and Neia Tcjiament. 285 ccmfort us co7uerning our Work^ and the Toil of cur Hands, becaufe of the Ground ivhicb the Lord hath curfed. Gen. v. 29. As to the Situation of the Garden of Eden, m which our ft; (I Parents were placed, that is thus de- Icribed in the general by Mofes. And the Lord planted a Garden Eafiward /;: Eden. Whence it is probable, that Eden was the Name of the Country in which this Garden was placed, which might have been fo called from the Agreeablenefs of its Situation, of its Woods and Waters, and the Fertility of the Ground, that Word fignifying Pleafure or Delight ; whence it is, that leveral Places have, fince the Flood, been called by the Name of Eden^ not with regard to the geome- trical Situation of the Places, as if they were fituated in the fame Spot of Ground with the original Garden of Eden, but with regard to the Delightfulncfs. Two of which are mentioned in the Scriptuies, one as be- ing in Syria (Amos i. 5.) and another in Chald B. I. p. tib. " to Let. VIII. €f tleOld^ndNewTejl^.meyjt. ^oi *' to Wed, and caufe the Elevation and DeprefTion of *' theOc^an, twice each Revolution,which we lb won- *' der at, and take (o much Notice of among us." And indeed, it would be ilrange, if w-c Ihould not wonder at fo odd a l-'hasnom.enon as this, which -can- not be fupported either by Rcafon or Experiment. For altho' it be true that the celeitial Body, E, would attract the Parts of the Fluid at B, more itrongly than it doth thole about the Line, D, C, by whi<:h iVIcans they w^oiild be elevated or railed into the Protube- rance, D, B, C -, yet it is by no Means true, that, be- caufe it attra6ls the middle Parts, near the Line, D, C, flronger than it does thofe which aj-e more remote, about A, it will therefore permit them to remove further off from the Center, X, and to elevate theiia- fclves into the oppofite Protuberance, D, A, C. For although the Heavenly Body E, v.'ill permit the Particles at A, by Virtue of its lefs powerful Attraction at A, than at D, C, to remain at a greater Diltance from itlclf, that is, from its own Center at E, than it will permit the Particles at D, C, to do -, yet by the well known Laws of Flydroftaticks, ic will certainly draw the fluid Particles at A, nearer to the Center X, than they were before. Becaufe the Particles at A, are now drawn towards X, with a greater Force than if we fuppole the Body E, to be ab- fent as they are now drawn towards X, v/ith the united Forces both of X, and E. And inftead of forming the Protuberance D, A, C, in Plate L Fio-. 2. they will form the flatter Curvature of D, A, C, in Plate V. Fig. i . So that this Method of Rea- foning will only account for the Elevation of Tides, here on Earth, once every Twenty-four Flours, in- ftead of twice. And therefore we muft have Re- courfe to fome other Method of Reafoning, in order to account for our double Tides. Which v/e fhall not find difficult to do, when v/e fiippofe the Body X, v/ith its encircling Fluid, A, D, B, C, 302 A Vindication of the Hijiorics Part II. B, C, fee Plate VI. Fig. 2. to revolve about the Body E. For then by the known Effe61s of the cen- trifugal Force, the fluid Parts belonging to the Body X, would continually endeavour to fly off from the Center, at E, and if not hindered by fome other Power, would by that Means throw the fluid A, D, B, C, into the reverfe Protuberance of D, A, C, as reprefented in place V. Fig. 2. But as, in order to preferve any Body in a circular Motion, it hath been obferved, that there are two Motions neceflary, which are called the centripetal and centrifugal Forces, adling nearly equal, and contrary to one another ; and as this latter would form the Protuberance D, A, C, (fee Plate V. Fig. 2.) fo would the former, or the centripetal or attrac- tive Force of the Body E, draw the Fluid into the Protuberance D, B, C. See Plate V. Fig. i. And of Confequence, the Body X, with its encircliog Fluid, A, B, C, D, would move about the Body E, in the Figure of an Ellipfi.>, with its longer Axis to- wards the Body E; as in Plate I. Fig. 2. And then, by having a diurnal Motion communicated to it, every Part of x\\t Body X, vi/ould, in the Space of twenty-four Hours, or at each Revolution round its own Center, meet with two Elevations, and two De- prefiions of the Waters, and of Confequence would have double Tides. Which accordingly would have been the Cafe of this terraqueous Globe, during the three firfl: Days after its Creation, if it had then an annual Motion about the Sun, before the Formation of the Moon upon the fourth Day. But when that Luminary was created, then the Doflrine of the Tides became more complex, as the encircling Fluid of the Body X, would be affcfted by tv/o different celefti J Bodies in- Head of one j and as the Influence which the attrac- tive Power of the Moon hath upon the Earth, on Account of its Vicinity thereto, is above fix Times Let. VIII. of the Old and New Tejlament. 305 rimes [4] greater, than that of the Sun, the Com- bination or Contrariety of thcfc Forces, will occafion very different EiTe(5ts. We muft therefore confider, that as foon as the Moon v/as created, the Earth could not move in the fame Circle about the Sun as it did before, becaufe, when any two Bodies that arc united or depend upon one another, move round a third Body, the Center of their Motion cannot be in the Center of eitlier of thofe two Bodies, but in a Center common to them both, (See Plate VI. Fig. i.) which is diiUnt from each of their Centers, in an inverfe Proportion to that of their Bulk or Weight : as for Example, Sup- pofe the two Bodies A and C, were to revolve round the Body F, and their common Center, in Propor- tion to their Bulks, was at B -, then the Body A, would move in the Circle I, A, K, whiie the Body C, moved in the Circle G, C, H, round their com- mon CenrerB. At the fame Time chat they were both carried round the Body F, by their comn^n Center B, in the Circle D, B, E. And as this Earth is about fifty Times larger than the Moon, therefore the common Center ot the joint Motion of thefe two Bocis about the San, muft be about fifty Times nearer the Center of this Earth, than it is to the Center of the Moon. And hence it is, that the Earth doth not only move once a Year round the Sun, and once a Day round its own Axis, but alfo once a Month round the common Center between it .and the Moon, which lies at the Diliance of about two thoufand Miles on the Outfide of the Surface of this Earth towards the Moon. By which Means, the Water on this Earth will conftantly be aduated by a centrifugal Force from this Center, in diredt Oppofition" to the attradtive Power of the Moon. [4] The attraftive Power of the Moon upon this Earth ia to that of the Sun, according to ^\x I/aac Neivton, as 6^ to i. And /^04 ^ FindicatioJi cf the Hijlcries Part II* And as the Rcvolurion of rhe Farth and Moon round this Center, is periornicd in the Space ol" a Month [5], or thereaho'jrs ; therefore twice in every Month, when the two Forces of the Sun and Moon unite, as they do at the Full and Changes of the Moon, then the 1 ides muft be higheit ; and when they a6l at right Angles 10 each other, as they will in all the Quadratures of the Moon, then the I'ides will be loweft. So that there are, in Realirv, four Tides of Flood, and four of Ebb ; two occalioned by the Sun, and two by the Moon, in every fcur-and-tweniy Hocrs, as may be feen by the annexed Diagram, (Plate VII.) Where the Moon, being reprelented in the Quadra- ture and at the Full, plainly ^ic^s the Natural Ef- fe61:s which will be produced by thefe Planets in thofe Situations, with regard to the Waters on the Earth. And although there appear to be but two Tides of Flood, at the Time of the Change and of the Full, becaufe the centrifugal and centripetal Forces of all thefe Bodies are then united to produce this Effed: ; yet, in Reality, it is othcrwife. For, at the Time of the Change of the Moon, the attradive Forces of the Sun and Moon are united, and the centrifugal Forces of the Earth, from the Sun and Moon, are alfo united : Whereas, at the Time of the Full, the at- tradive F'orce of the Sun is united to the centrifugal Force of the Earth from the Moon, and the attrac- tive Povver of the Moon is united with the centrifu- gal Force of the Earth from the Sun, which will produce the fimie Effed; with the other. So that the lour Tides continue to a6t as much at this Time, as at others, but the F^orces of both Sun and Moon and Earth, ading in one and the fame Line of Dircclion, make the Appearance to be as if there were but two [5] The exa>A Tiir.e of this Revolution is 29 Days, 12 Hours, 4; Minutes. high Let. VIII. cf the Old and NewTeJlizment. 305 high Tides of Flood, and tv/o of Ebb, which are commonly called Spring Tides. I know it is alio objedled by feme, that, when the Moon is in its Quadrature, there will not b': four Tides of Flood as in the annexed Diagram, " be^ " catife^ fay they, the Force of the Sun being but " finally in Comparifon issith that of the Moon^ will " be deftroyed'^ Which I allow to be true in Ap- pearance, but not in Reality. For tli^ Force of the Sun, although fmall, being little mci%ihan a fixth Pare of the Force of the Moon, wilif nevertiiclcfs continue to a6l ; but being over-powered ^by the ftronger Tide of Ebb, made by the Moon at D, and C, the vifible Effe6l to us, will be as a lefs violent Tide of Ebb, or what we call a Nipe-Tide. And the Tides of Flood, made by the Moon at A, and B, being ccunteradled by the Tides of Ebb belong- ing to the Sun, at the fame Places, v»'ill alfo rife lefs high than they would otherwife, and will of Confe- quence produce Nipe-Tides of Flood. Hov/ever, from the Combination or Contrariety of thele Tides, made by the Sun, and Moon, at different Periods of the Moon's Age, together with an Allowance for the different Inchnation of the Moon's Orbir, to that of the Earth's annual Orbit about the Sun, and fome .other Aflronomical Niceties; together wiih the Si- tuation of particular Places, with Regard to Capes and Promontories, ^c. which may produce particu- lar Winds and Currents, the Vv'holeSyftem of the va- rious Ph'^nomena of the Tides may be eafily account- ed for. Which Tides, during the Continuance of the F""orm of the Earth, in its firft Condition after the Creation, either while the Sea overfpread the Earth, or when it was gathered together in one Place^ under the Equator, would be always equable, confrant and regular, and therefore but little qualified for the Formation of Mountains. Or, if they had thrown X up 3o6 A ViniicatiDn of tU Hiflories Part II, up fome Heaps of Sand, thefe would have been at the utmoft Verge of their Waves from the Equator •, which Heaps would have been formed in regular Cir- cle?, flili widening, in Proportion as the Waves which formed them retired from the Poles of the Earth, according to the Form in Plate VIII. Fig. i. Whereas it is manifefl, that thofe Mountains, which now cover the Face of the Earth, do not lie in any fuch regular Diredions •, but are, on the con- trary, very irregular in their Difpofition and Situa- tion •, and that, as Monfieur Btiffon himfelf obferves, the Range of the Mountains in Europe and Africa^ run from Eafl to Well, and in America.^ from North to South. In fliort, to make this Affair of the Generation of Mountains, and indeed the vvhole Mofaical Syftem, with Regard to the Deluge, the more clear, the bed Way will be, in Imitation of Monfieur Buffon^ to Jay down certain Matters of Facls ; which may fervc as a proper Foundation for our Reafoning. And that I may not be thought partial to my own Syflem, I (Kail coiled thefe Macicrs of Fadl out of Monfieur Buffon^ who, though I will not allow him, by any Means, to be a good Reafoner, may, neverthelefs, be allowed to be a good Colk6tor of Obfervations. Firfl then, he obferves, that when we dig to that Depth, Vv'here we may fuppofe the Surface of this Earth was, when there were no Mountains, but all this World Vv^as an uniform Globe, covered with Water, (as- at the Creation) then the Strata are uni- form, and the feveral Layers of them, whether Sand, Clay, Minerals, or Gravel, are difpofed in an Hori-r zontal Pofition, parallel to one another [6], Secondly, he obferves, that in neighbouring Moun- tains, the fame Materials are to be found in Beds thai? lie upon a Level, the one with the other [7]. [6] BufFon, VoL I. ^. 75. S9.:504., X?] Id.jp. 76. Thirdlys Let. VIII. of ihe Old and New Tejiament. 307 Thirdly, thac in neighbouring Mountains, thff Swellings in the Sides of the one anfwer gene- rally to the Cavities in the correfponding Sides of the other [8]. Fourthly, that in Marble Quarries and rocky Mountains, there are frequently Hollows and Clefts, that are all perpendicular to the Horizon, Or but a Jittle inclined therefrom i and that the Dip of the Quarry within, generally anfwers to the Inclination of the Mountain without [9]. Fifthly, that feveral Iflands feem manifeftly to be coinpofed of parallel and fimilar Strata, to thofe of the neighbouring Continent [i]. Sixthly, that the Depth of the Sea is gene- rally proportionate to the Height of the adjoining Land [2]. Seventhly, that the Chain or Range of the HiUs in Europe, Afia, and Africa, runs generally from Eaft to Weft -, but ia America, from North to South [3]. Eighthly, that the prefent Surface of this habita- ble Earth, is not the original one ; and that, in the Bodies of our Mountains, there is an irregular Mix- ture of Materials, where fometimes Earth and Fof- fils of a lighter Compofition, aie lower down than thofe which are in themfelves heavier [4]. And Laftly, he obferves, that the Plants peculiar to the Indies, are found petrified in France, and the Shells that are now not to be found Northward of the Mediterranean Sea, are fcattered over the moft diftanc Regions of the Earth [5]. And that among thefe FofTils, the Shells and Skeletons of Fiili are to be found, both entire and petrified, not only near the Sui^acc, on the Summit of the highelt Moun- [8T BufFon, Vol.1, p. 76. 106. 451. 552, I9] Fd. p. 76. io6. [1] Id. p. 292. [2J Id. p. 73. 310, 311. 442. [3] Jd. p. 90. [4J Id- p. 75- U'\ l/ the Vld and New ^efiament 3 19 the more Northern Countries of Germany. Whereas, fmce this habitable Earth hath been broken into fepa- parate arts, the Sea divided into feparate Branches, and the 1 emperature of the Air changed in particular Places by the new Difpofition of Mountains, each Sea hath now its peculiar Fillies, and each Country hath now its peculiar Plants and Animals, and differ greatly in their Produdions, even from thole in the fame Cli- mate. And, as to the Matter of Fad here afierted, that fome of thefe Shells, Plants, and Animals, are not only found in their natural State, but are fometimes found turned into Stone, and are fometimes incorpo- rated into the Body of the Marble itfelf, and are turned into the Nature of the Quarry with which they are environed ; as that was the Subjecft which admiftered the lirft Occafion of my writing thefe Letters, I propofe fpeaking more fully to it, and fliall therefore referve it for the Objeft of our Cor- relpondence, when I next have Leifure to do myfelf -the Honour of writing to your Lordlhip, Who am^ &c. LETTER X. My Lord, AFTER failing round about the whole World, I now feem to approach the Port from whence I firit fet out, and to have arrived at the Explanation of that Phenomenon, of the Petrification of Sea- 'ihells and other FofTils ; which firfl gave Occafion to tliis Correfpondence. In order to which, I muft, however, in the firft Place, inform your Lordfhip, that Stones and Minerals do not grow in the fame Manner with Plants and Animals, by an inward Sup- ply jl'o A Vindication of the Hifiories Part II. ply of Noiirifhment and Increafe ; but, by an out- ward Accellion and Accretion of thofe Particles of Earth which are contiguous to them, by afllmilating which, by Degrees, into their own Nature, they are thereby, at length, empowered to turn them into perfeft Stones or Minerals. I have heretofore remarked, that[i] Generation, cither with Regard to the animal, vegetable, or mi- neral Species, feemeth to confift in nothing elfe than the depofiting of Seeds in a proper iVz^z/j for their Nutrition. And as I before obferved, that Mofes faith, that God impregnated thofe Things which he created in the Beginning with Seeds within themfehes, that they might produce after their Kinds ; or, as St. Fatd expreffeth it, that [?.] GOD hath given every 'Thing a Body as it hath pleafed hirn^ and to every Seed its own Body : Hence proceedeth that infinite Variety of Foffils, which are every Day dug out of the Bow- els of the Earth, every one of which invariably pur- fuing one certain Form and Manner of Texture pe- culiar to itfeif, and which, when reduced into Par- ticles of the fineft Powder, ftill preferveth its own fpecifick and determinate Form, is a demonftrable Proof, that the great Author of Nature hath not on- ly given to each Seed its ov/n Body, but hath alfo im- planted in thefe feveral Bodies a ftrong and unaltera- ble Tendency towards forming themfeives into larger Maffes of the lame Kind, if not prevented by a Force fuperior to their own. As to thofe Foffils which are of the Stone Kind, the Virtiioji have ranked them under their feveral Clafles and have diftinguiflied them into their feparate Tribes, the particular Confideration of each of which would be too extenfive for my preient Purpofe ; I fhall therefore only confider them as they may be di- vided into two Sorts, thofe that are hard^ and thofe [i] Let. VI. p. 2:o. [2] I Cor. xv. 58. that Let. X. cf the Old and New Tejiamen'i. ^ai that are foft. By foft Stones, I mean fuch as Marble and Lime-il'ones, with their inferior Claflcs, which are eafily chizzlecl with an Iron Tool ; and by hard Stones, 1 mean Flints, Agates, &c. with all thole of fuperior Hardnels and Value up to the Diamond ; which being of lefs Ufe to Mankind than thofe of the Marble or Lime-ftone Species, are therefore more rare to be found ; and whofe Scarcity may arife, ei- ther from hence, that God hath fcattered the feveral Seeds of them with a more fparing Hand ; or that he hath formed them of iQ delicate a Nature, that the Food proper for their Nourifliment and Increafe is but rare to be found. Whereas, every Thing in Nature feemeth to give Nourifhment to Stones of the foft Kind, which turn whatever cometh in their Way, and within the Reach of their Conta6t, even Plants or Animals, provided they are quiefcent, and dead, into the fame apparent Nature with themfelves. For, although the original Particles, of which all. material Beings are compounded, feem to have their invariable Form given them at their Creation ; yet are they capable of being mixed and compounded with other Bodies, in fuch a Manner, as feemingly to change their Natures, and make them ferve for Food and Nourifhment to other Bodies of a very dif- ferent Conftitution in Appearance, And as thofe Species of Things, whether vegetable or animal, which are defigned to grow in Water or Air, either of which is a Medium of a more yielding and fluid Nature than their own, feem to receive their Nou- rifliment from within, and by drawing it into them- felves, either at their Roots or Mouths, fwell their Bulk outwardly by an inward AccefTion of Parts ; fo thofe Species of Beings, which are defigned for In- creafe under Ground and in the Bowels ot the Earth, whofe ponderous Weight and firm Solidity might pre- vent fuch a Kind ot inward Growth-, thefe, I fay, feem endowed by Providence with Pov/ers for en- y creafmg 322 A Vindtcalicn of the Uijlories pARt H. creafing their Bulk, by converting thofe externally adjacent Bodies, which are within the Reach of their Influence, into their own Nature •, provided that fuch Bodies are quiefcent, and will abide in one State of Reft, long enough to fufFer fuch a Tranfmutation. Of which I have a Specimen of Marble now lying by me, that is an undeniable Proof. For, the Specimen I am fpeaking of, is the Frag- ment of a large Block of blue and white Marble that was brought from Italy^ which, when it came to be fawed a-iunder, was found, near the upper Surface, to be full of Holes within, which Holes were all filled with real Cockle- fliells unconverted from their na- tural State. The Reafon of which was this : That the Marble Quarry underneath, turned the Sand, of which thefe Cockles were the Inhabitants, into Stone, while the Cockles wxre themfelves ahve. And, as the M anner in which thefe Animals fpend their Lives, is, by working a Hole for themfelves in the Sand, within a certain Diftance from the Surface, ftill re- ferving to themfelves a Communication v.'ith the up- per Water, by the Means of a Vent-hole of a fmal'l Diameter, which they keep conftantly open •, fo this Marble Quarry, although its petrifying Powers were able to turn the adjoining quiefcent Particles of Sand into Stone, yet feemeth unable to have petrified the living Cockles, whofe Motions, when provoked by any ol their Appetites to ftir, prevented the Opera- tion of the petrifying Qiiality. And accordingly, I obferved, that every vacant Space in the Marble, was fo much larger than the Shell of the Cockle, as to give it Room fufficiently to open its Shell and receive its Food. I likewile obferved, that the Spiracula, or Holes of Communication between the Cockle and the upper Water, were all kept open through the folid Marble, although the Marble had furrounded and co- vered the Shells above half an Inch thick on the up- per Side. I likewife obferved, that the Shells of thofe Cockles Let. X. of the Old and New I'eJiamenL 323 Cockles are very thin in Proportion to their Size, which I attribute to the fickly State of their Health, ■after their natural Bed of Sand was turned into an un- natural Bed of Stone. Whereas, I apprehend, that, had thefe Cockles been dead before the petrifying Qualiuy of the Marble had altbcfted their contiguous Habitations, thefe Shells, as well as the Dirr. ur iMud "with, which they would have been filled, v,"> lid all have been turned into the fame Kind of SubfliriCe with the encircling Quarry ; only they might, per- haps, have been of a different Colour. It is likewiie to be obfervcd, th;t Water, by paf- •fing gently, and with a very flow Motion, through a Quarry oi Stone, may be fo ilrongly impre:^nated with the Seeds of Petrification, and may acquire lO ftrong a petrifying Quality, as not only to turn Ibme of its ov/n Particles, but any thing that lieth fiiill and quicfcent in its Way, into Stone. There is a Ri- ver near Clogher^ into v/hich two Springs gently owfe, that have petrified the Banks, through which they di- ftil themfelves into the River, into a folid Confillen- <:y as hard as Stone. And when thefe Petrifications are broken, you there find all the various Fragments of which thefe Banks were compofed, whether the)r wefe Earth, or Shells, or Leaves, and Boughs of Trees, or even Nuts, very diftindtly marked in them ; fome fair Specimens of which I have given to my Jearned Friend Dr. Pococke, to put among his curious Colledion of Foffils. When 1 was at Clogher one dry Summer, I walked •in, and fearched the Bed of this River, or rather Brook, into which theie Springs fall j and there I found feve- ral Stones which leem alfo endowed with a petrifying Quality, and to have converted every Thing which ftuck to them into Stone i fuch as fmall Branches of Trees, Leaves, Cod- baits, i^c. And here, I think it proper, in lome Degree, to confirm an Obfervation made by Monfieur PeyJJonel^ that Coials and Madre- Y 2 pores ^24 A Vindication of the Hijl cries Part II. pores are the Nells and Habitations of Animals who raife thefe ftony Fabricks about themfelves in the fame IVIanner as Cockles, and Snails, and other Shell- fifh, are furniihed with Shells for their Defence and Pre- fervation. For, although I think Monfieur Peyjfonel carries this Aflertion too far, if his Aflertion extend- eth to all Corals and Madrepores, for I have not yet been able to procure his own Works, and only fpeak at prefent from what Monfieur Buffon [2] reporteth of him, yet I am perfuaded, that many of theExcrefcencics on Corals and Madrepores, m.ay be owing to Ani- mals, which they are empowered by the God of Na- ture to raife as a Shelter and Habitation for them- felves, or their Young, I am, neverthelefs, of Opinion, at the fame Time, that the chief Subftance of the Coral or Madrepore, is an original Species of its own, propagated by a Seed, fome of them plainly growing from Roots as other Plants do, which Seed, when depofited in a proper Nidus, formeth its own Body after its own Kind. But v/hat feemeth to have mif-Ied Mr. Peyffonel^ is this ; that thefe Corals and Madrepores are themfelves very often a proper Nidus for fome Infects, either to cling to themfelves, or to lay their Eggs in ; inta which they may have a Power of boring Holes, and depofiting their Young, and of raifing Teguments about them for their Defence, out of the very Sub- ftance of the Coral, or Madrepore ; as we fee done every Day by other Infefts in the Leaves and Barks of Trees, from whence Galls, and Oak-apples, and Mifletoe, and other ligneous Excrefcences are daily produced. I accordingly obferved, in fearching the aforemen- tioned River, that there were two Sorts of Excref- "cencies upon the Stones that I found there, one Sort {21 BuffoH, Vo!. I. of L E T . X. of the Old and New Teftament. 325 of which were reo;ular, and the other irreo-ular- Thofe that were regular, had the Appearance of ^ Kind of Root, from whence the feveral Branche'^ feem regularly to fhoot, and did not only fhew them- felves on the Cutfide of the Stone, but fhot direftly thro' the very Body of the Stone, fo as that the Ex-- crefcence at the Top anfwered dire6lly to its corref- pondent Root at the Bottom. Which Species of Petrifications have been often- taken Notice of by the Virtucft^ and are ranked un- der the Denomination of the Syringoides^ or Pipe-Stone. It is likewife to be remarked, that althouo-h 'the , Tubes, which thefe Stones fiiot into, were of differ- ent Sizes, that is, from the Size of a fmall Rufli to that of a large Swan Qiiill, yet all thofe in the fame Stone were exadly of the fame Size ; Specim_ens of each Sort I have alfo given to my worthy Friend Dr. Pococke. However, the irregular Excrefcencies fecmed to penetrate the Stone but very fuperficially ; nor did I find, that they could be traced beyond the Surface. And that thefe were owing to certain Animalcules, I had undoubted Reafon to believe, by an Experiment I made of fome Stones v^^hich I threw into this River in the Month of Augujl, and left there for fome Time; for when 1 camie to remove them, there having been a Flood in the mean Time, I found thefe Stones co- vered over with Lumps of Earth in irregular Spots, exaftly like the irregular petrified Excrefcencies afore- mentioned J and when I wiped them off carefully with my Finger, I found a fmall reddifh Infect, like a Worm, in the Heart of each of them. I am there- fore convinced that the aforementioned irregular pe- trified Excrefcencies, were only the Nells of fome of thefe Animals which were petrified in Time, after the Infed, which had originally brought them there, had quitted his Plabitation, on gathering Strength fuffi- y 3 cient 326 A VMicatton of the Hijlories Part IF. dent to change his Shape and enter into a new Kind or State of Liie. And what confirms me in this Opinion, is, an ac- cidental Obfervation which I made when I was Eifhop. of Corke., of fome Infeds which had formed little Neils for themfclves on the Sides and Bottom of a Tub, into which 1 had put fome Weeds taken out of a Pond at my Country Seat near Corke, in the Month of July-, A. D. 1 744. where, having obferved thefe Weeds at the Bottom of a Pond, to be almoft cover- ed over with a prodigious Number of oval Blubs of a light green Colour, adhering to the Branches of the Weeds, like lb many Bunches of Grapes, only that they did not hang from the Branches, but clang round about them much in the fame Shape and Size, as reprefented in Plate IX. ^ Fig. i. I carefully re* 'moved them, together v/ith the Earth in which they grevv, into a Tub filled with the Water of the Pond, v/ithout moving them out of the Water. In a few Days, I perceived fome of thefe green and almoft pel- lucid Blubs, to have a Hole in their Skin, as in Plate IX. °Fig. 2. I then obferved a Number of fmall Colleftions of Earth to lie in irregular Streakes all over the Bottom and Sides of the Tub, exa6lly of the fame Kind, but not fo large as thofe I before mentioned, which adhered to the Stone that I took out of the Biook nta.r Clobber, as at Fig. 3. And upon preiTing fome of them with my Finger, I found on the Infide a fm.all Infeft, which appeared to the naked Eye, as at Fig. 4 -, but when viewed through a fmall magnifying Glafs, as at Fig. 5. In a few Days more, I obferved the Surface of the Wat-er co- vered over with a Number of very fmall black Flies ; and upon fearching the irregular Streaks of Earth, found they were empty, and the Infeds ail gone. I fent for a Painter to Corke, and had a Drawing in V/ater- colours nr./Je of thefe Weeds, from whence the annexed Plate is taken. 1 intended the next Sea- foq L,-ET. X. of the Old aniNmj^^efidment. 327 fon to have been more curious in my Remarks \ but before that Time came, I was removed to Cloghcr. When I made the t'orementioned Difcovery of the Infefts, that were lodjred in their Httle Cells on the Stone which I had thrown into the Brook ^tzvCicgbe}', it was at a confiderable Diflance from my own Houfe, and I had not my Microfcope with me, nor was there a Painter there to be had •, but, I hope, tlie annexed Plate will be fufHcient to give you fome Idea of thofe irre- gular Streaks of Earth, together with their little Inhabitants, they being very much alike in both Cafes. And, what is very remarkable, is this, that altho* I fearched this Brook at Clogber, both a good way above, as well as below, thefe Springs, I could find none of thefe Petrifications in it, either regular or ir- regular, but near thefe Springs, that is, within Half a Mile below the Place where thefe Springs fell into the Brook. Which feemeth to me to be a Proof, that the petrifying Qiiality of thefe Stones was owing to the natural Difpofition and Formation of their origi- nal Seed, which, when it met with that proper Nou- rifhment, thefe petrifying Springs fupplied it with, •exerted itfelf according to its Kind, either to fhoot into regular Forms, as Corals, Madrepores, and the Pipe- ilones, &c. always do -, or elfe, only by Accretion, to convert the approaching and contiguous Matter, when of a proper Nature, into their own ftony Sub- Hance. It is alfo to be remarked, this River, along with feveral others, emptieth itfelf into Lough Neagh^ which is noted for its petrifying Qiiality in turning Wood into Stone. And therefore, I fuppofe that this Lake, with thofe of its adjacent Grounds, which are mod remarkable for this petrifying Qiiality, (for it hath different Powers in different Places) is chiefly fupplied by Waters that diftil gently out of fome rocky Caverns, which are hid deep from the Sun, in Y4 .the 328 A Vindication of the Hi/lories Part II, the Bowels of its neighbouring Mountains •, and be- ing there impregnated with Sc, ds of a petrific Nature, thefe Seeds, v/hen they meet with a proper Nidus, exert their natural Faculties, and turn thefe Materi- als, which they meet with in their way and are qua- litied for their Reception, into Stone. And hence it is, thatfome of the petrified Pieces of Wood that are found near this Lake, are turned into Stone on the Outfide, while the Infide remaineth almoft in its na- tural Form •, and others are turned into Stone at the Heart, while the Outfide remaineth but in a neutral State. And thus, having taken a fhort Survey of Petrifi- cation in general, we may upon good Grounds fup- pofe, in the great Convuliion of Nature at the De- luge, when the Fountains of the Sea were broken up, and thrown upon the Land, that fome Shell- filh, as, well as other Animals and Plants, may have been buried in the Ruins ; and that, after the Deluge was over, when the Waters were retired to their nev/ Bed, if it happened to be the Lot of thefe Plants or Ani- mals to have been thrown over or near feme ftone Quarry, they would, as the ftone Quarry encreafed by the Tranfmutation of the adjoining Earth, be turned into Stone -, and this Tranfmutation would be more quick and m.ore perfedl, if a petrifying Spring happened to be any where near them. According; therefore to the Soil which thefe Shells happened to meet with, fuch would be their Fate ; if they were thrown deep under Ground, and not near a Quarry, or any petrific Matter, but where the Soil was compact and clofe, fo as to preferve them from the Air, they might have continued to thisTime, in their pure, natural State, without being in the leaft either rotten or decayed. But, if they were thrown up near a Quarry, or fome petrific Matter, it might hitppcn, tliat by the Loofenefs of the cir- fymjaceriC Earth, the Shell might be decayed in Length L^T. X. of the Old and New ^eftamcnt. 329 Length of Time, and yet may have laded long enough to leave behind a Caft or an Impreflion of it- felf, in the contiguous Earth, which would in Time be turned into Stone. And if for Example, a Shell happened to be empty when it was thrown upon Land, the retiring Waters, impregnated with Mud and Slutch, would certainly fill it ; by v/hich Means, when the adjacent Earth came to be petrified, there Vv'ould be a Caft in Stone left, both of its Infide and Outfide, although the Shell itfelf Ihould be decayed. Which is the real Cafe in a great Number of Inftances, and of which I had the Pleafure of fhewing you fome very remarkable ones. But, if thefe Shells, or Plants, or Fifh, were co- vered with a deep Quantity of compacft Earth, when they were thrown on Shore, which, by prefervino- thcn) from the Air, would alfo keep them from Cor- ruption ; and if a Quarry was near them, and a pe- trifying Spring happened to owze that Way ; then, not only the Earth which furrounded them, but the Shells and Bones, or whatever elfe was there quief- cent, would, as the Quarry increafed, be confolida- ted into one Piece of Stone, only to be difcerned by the Difference of Colour : As it happeneth in the Cafe of fome Marble Quarries, where manifeft Marks of petrified Bones, and Shells, and Plants, are plain- ly to be feen in the folid Marble itfelf. And now, having gone thus far in the Difquifi- tion of that v/onderful Phenomenon of Sea-fhells be- ing found petrified at a Diftance from the Sea, in al.- moft all the known Parts of this habitable World, which, in my humble Opinion, cannot otherwife be accounted for, than by the fupernatural Operation of the breaking up of the Fountains of the Abyfs at the Time of the Deluge ; 1 fhall in my next, the better to confirm what I have already advanced, enquire a little further into that wonderful Cataftrophe of the ; Deluge, 3go A Vindication of the Hijiories Part IL Deluge, as defcribed in the Book of Genefis. And remain, in the mean Time, Tour Lord/hip's^ &c. LETTER XI. My Lord, I HAVE fo much Pleafure in the Contemplation of the Holy Scriptures, that I am willing to ac- knowledge myfelf prejudiced in their Favour j and own, that I feel myfelf delighted whenever I am able to give a rational Anfwer to any of thofe Ob- jections, which have been raifed by Deifts, or Scep- ticks, againft Revelation, And, as I am fully con- vinced of the Divine Infpiration, and confequently of the Truth of thole Sacred Writings, which go un- der the Name of the Old and New ^ejtament, I enter the more freely into the Difquifition of that wonder- ful Cat^ftrophe of the Deluge, as defcribed in the Book of Genefts -■> having found, by repeated Expe- rience, that the more freely and feverely thofe Books are enquired into, the fuller Teftimony they always give of their divine Original. But, before we proceed, it may not be improper to take Notice of two or three Objections which are llarted by Monfieur Buffon, againft this Notion of the Mofaical Deluge being the Caufe of this Impor- tation of Marine-lhells over the whole Earth. Be- caufe, faith he [3], if thefe Shells had been brought to thefe inland Places by a Deluge, they would only have been found on, or near,, the Surface of the Earth. Ul Buffon, Vol. I. p. 302. Whiph L E T . XI . of the Old and New Tejiament . 331 "Which is certainly true, if we fuppofe this Deluge only tu have operared by the Force of natural Caufes, and that the Sea had only overflowed this Earth, as it were, by an high Tide, without having the Foun- rains of the great Deep broken up. But if we take this into Confideration, then this Objedion hath no Force in it; but, on the contrary, is a ftrong Proof of fome very extraordinary and fupernatural Event, which hath Ibme Time or other made a vail: Altera- tion in the upper Surfoce of this terraqueous Globe, And to what Event, or to what Time can this won- derful Catafirophe be attributed fo properly, as to that which is defcribed by Mofes^ as having happen- ed in the Days of Noah? But then [3], he further urges, that Bones and Horns of Beads are feldom found petrified •, whereas, had the Caufe of this great Alteration in the Face of the Earth been owing to the forementioned Catafiro- phe, then, faith he, the Land, as well as the Sea, Animals, ought to be found covered with Earth. In Anfwer to which Objeftion, I need only afllire you of the Truth and Certainty of that Matter of Faft, of which Monfieur Buffon feemeth to be doubt- ful, or rather to be quite ignorant : For, I can in- form you with great Certainty, that not only the Teeth and Horns, but the entire Skeletons of Land- animals have been frequently dug up in Ireland ; and thofe belonging to fuch Animals as are no where now to be found but in the Eaft or Weft Indies : Such as the EL-phant and Moofe-deer, which, on Account of the vv ildnefs and Fiercenefs of their Na- ture, as well as of the Immenfity of their Bulk, could never have been imported in fuch Quantities into this Kingdom fir.ce it was an IQand. And, to convince you of this, I need only give an Abftradl of the Account of this Matter of Fa6t, as it [3] Bufon, Vol. I. p. 303. is 3^2. A Vindication of the Hiftories Part II. is related in the Natural Hijiory of Ireland^ and is chiefly contained in a Letter from Mr. Fravcis Nevil to Dr. St. George JfJj, the then Lord Bifhop of Clogher^ giving nn Account of four large Teeth, which were, without any Manner of Doubr, the Teeth of an Elephant, that were found within eight Miles of Beltitrbet, towards the North-weft of ire- laud; which, as appeareth from the Remarks made on this Letter by Dr. Molynettx^ were not only grown dark-coloured with having lain fo long under Ground, but were become more hard, folid, and ponderous, than ihey naturally were at firil, nay, in fome Places, faith he, were plainly petrified. Along with thefe Teeth were alfo found Part of the, Jaw-bone, and of the Skull, and feveral other Bones, fuppofed to belong to the Skeleton of the above- mentioned Animal ; but, as foon as they came to be expofed to the Air, they mouldered away. How- ever, it may not be difagreeable to give you an Ac- count of the Bedj on which the Skeleton of this Ani- mal was found lymgj "which, fiith my Author, " was about tour Feet under Ground, with a litde *' Rifing above the Superficies of the Earth, which " was a Plain under the Foot of an Hill, and about " thirty Yards from the Brook, or there-abouts. The " Bed, whereon it lay, had been laid with Fern, and '* with that Sort of Rulhes here called Sprits^ and « with Bufhes intermixed, and a great many Nut-- " fhells about the Bed. Under this was a (lifF blue " Clay, on which the Teeth and Bones were found : " Above this was firfl: a Mixture of yellow Clay and " Sand, m,uch of the fame Colour : Under that a *' fine white fandy Clay, which was next to the Bed : " The Bed was for the moll Part a Foot thick, and " in fome Places dicker, with a Moifture clear thro* *' it, it lay fod Sind clofe, and cut much like Turf, *' and would divide into Flakes, thicker or thinner *' as you would -, and in every Layer the Seed of the " Rufhes L E T . XI . of the Old and New '^ejiament. 333 ** Ruflies was as freih as if new pulled, fo that it was •* in the Height of Seed-time [4] when thofe Rufhes . " were laid there. The Branches of the Fern in every *' Layer as we opened them, were very diftinguiflia- *' ble, as were the Seeds of the Rufhes and the Tops ** of the Boughs. The whole Matter fmelt very four '* as it was dug ; and tracing it, I found it thirty-four *' Feet long, and about twenty or twenty-two Feet ** broad." As to the Horns and Skeletons of Moofe-deer, which have been alio frequently found under Ground in Ireland, and which, in my Opinion, are full as extraordinary as the other, the beft Account we have of them is in a Difcourfe written by Dr. Alolyntux aforementioned, and communicated to the Royal So- ciety, of which he was a Member, in which he quotes the Words of Mr, Ofiottrn, who fent a Pair of thefe Horns to his Brother Thomas Molyneux, Efqj to this Purpofe -, "I have, by the Bearer, fent you the *' Head and Horns I promifed you. This is the third " Head I have found by cafual Trenching in my « Orchard ; they were all dug up within the Com- *' pafs of an Acre of Land, and lay above four or *' five Feet under Ground, in a Sort of boggy Soil: *' The firft Pitch was of Earth, the next two or three *' of Turf, and then followed a Sort of white Marl " where they were found." Dr. Molyneux likewife remarks, that fuch another Head, with both the Horns entire, was found fome Years before in the County of Clare, about ten Feet Under Ground, in a Sort of Marl. He likewife mentioneth a Pair of Horns of the fame Sort, which were found ten Feet under Ground, by Major Folliot, as he was digging for Marl near [4] See Lett, XII p. 322. where the Deluge is proved to have fcegun on the 17th Day of Oaoher ; and by theFrefhnefs of thefe Seeds, it is probable, that this Bed had been made towards the Jitter End of the preceding Sunxmer. Ballyjhannon, ^^4 ^ Vindication of the Hijlories Part IL Ballyjhannon. In jfhorr, he affirms, that, to his Knowledge, there were at leafl twenty, if not thirty Pair of them, dug up in leverai Parts of Ireland, in Icfs than twenty Years. From what hath been faid relating to the Subject now before u?, may be drawn feveral natural Refledi- ons. And firfl:, as fome of the Horns of thtfe Beads were ten Feet ten Inches wide at their Exriemities, and each Branch eleven Inches in Circumference at the Root where they were fattened to their Head ; this fhews, that the Size of the Beafts which carried themj mufb have been enormoufly great. And as ihefe Kinds of Beafts are remarkably wild and fierce, it is not probable that they cculd have been tranlport- ed in fuch Numbers into tiie Kingdom of Ireland, fince it was an lOand ; and therefore, probably, they came into this Place before the Flood of JSIoah, and were overwhelmed in the Deluge. Again, as the Number of Moofe-deer, whofe Skeletons are found in feveral Parts of Ireland, feem, by their being fo well preferved, to fhew that they they did not die a natural Death; for otherwife, Ex- perience may convince us, that they would have foon turned to Corruption i fo do they ail fcem to have been deftroyed at one and the fame Tim?, although in very diftant Parts of the Kingdom. Hence it ap- pears, that the Occafion of their Death was owing to fome one, gpieral, violent Caufe; which cannot be attributed to any thing m^ore properly than to the Deluge, which embalmed them in Marl and Mud, at the fame Time that it deprived them of Life. It likewife hence appears, that fome of the low Grounds in Ireland have not been covered more than from five to ten Feet thick with the Slutch of the Deluge, at the fame Time that the Mountains were raifed to a ftupendous Height. Since it is probable^ that, at the Time of the Death of the aforementioned Elephant and Moofe-deer, the Places upon which they L E T . XI . of the Old and New Tejlament, 335 they were found lying, were the natural Surface of the then habitable Earth. Upon the whole, therefore, I cannot help thinking that thefe Fa£t? being undeniably true, cannot fo well be accounted for in any other Way, as by fuppofing thefe Animals to have been overwhelmed and de- Uroyed at the Time of the Deluge •, and that they came into this Country before this liland was fepa- rated from the Continent, it not being confiftent with -common Reafon to fuppofe, on Account of their Wildnefs and Bulk, that they could have been im- ported into it afterwards. And therefore, the Pro- bability is, that the fame extraordinary and fuper- natural Caufe, which tore this Ifiand afunder from the Continent, and broke the Surface of this terraque- ous Globe, into that irregular, but [4] ufeful, Form in which ii: now lies, was alfo rhe Caufe of the De- flrudion of thefe Animals ; Multitudes whereof, as Mr. Buffon obferves, muft have been deftroycd over the Face of the whole Earth, if the Fad: of the De- luge was true, at a Time when Nature was fo univer- fally convulfed. 1 fhall therefore, in my next, proceed to compare thefe Oblervations with the Account given of the Deluge by Mofes, in the Book of GsnefiS. Who amy &c, [5] See Letter XIII. LETTER XII. My Lord, AN D now, my Lord, in order to fet this whole Affair in a full Light, let us compare the Ob- Tcrvations which I have mentioned in my former Letters, 33^ -4 Vindication of the Hijlorles Part Ili ^Letters, with the Account given of the Deluge by Mofes^ in the vii''' Chapter of Genefis : Where he fays, that in the fix hundredth Year of Noah's Age^ in the fecond Month, the fe-venteenthDay of the Muitb^ the fame Daywere all the Fountains of the Great Deep broken up, and the Windows of Hea- ven WERE opened, and THE RaIN WAS UPON THE Earth forty Bays and forty Nights. And the Flood 'Was forty Days upon the Earth ^ and the IFaters en- creafed, and hare up the Ark, and it was lift up ahoi:e the Earth. And the Waters prevailed, and wsre en- creafed greatly upon the Earth \ and the Ark went upon the Face of the Waters. And the Waters prevailed ex- ceedingly upon the Earth \ and all the high Hills that were under the whole Heaven were covered. Fifteen Cubits upwards did the Waters prevail ; and the Moun- tains were covered. And all FlefJj died that were upon the Earth. And God remenihrcd Noah, and every living 'Thing ^ and all the Cattle that was with him in the Ark : And God made a Wind to pafs over the Earth, and the Wa- ters ajfwaged. The Fountains of the Deep and the Windows of Heaven were flopped, and the Rain from Heaven was refrained. And the Waters returned from cff the Earth continually : And after the End of the 150 Days, the Waters zvere abated, and the Ark refled in the feventh Month, on the fe-venteenthDay of the Months ■upon the Mountains of Ararat. And here it may firft be obferved, that it is not clear from this Palfage, whether the Commencement of thefe Months is to be dated from the Years of Noah's Age, or from the Commencement of the cur- rent Year. But as it is generally reckoned that they refer to the Months of the current Year, and as I fee nothing to determine me one Way or the other, fo Ihall I abide by the common Opinion. It is alfo to be obferved, that feveral Perfons differ in Opinion, about the Month in which the antient antediluvian Year Let. XII. of the Old and NewTeJiament. g^y Year did commence ; that is, whether it was about the Time of our Spring, or about the autumnal Sea- fon, that the World was originally created. But, as this Difpute is of no great Confequence, I fliall only mention my Reafon, why I fuppofe it to have been created towards the Beginning of the autumnal Sea- fon. And that is, becaufe I fuppofe every thing to have been then created in in its full Vigour. And that as neither Birds, nor Beafts, nor Men, v/ere pro- duced in an helplefs or infant State, fo, I fuppofe, the Grafs, and Herbs, and Fruits of the Earth, to have grown inftantaneoufly, by the wonderful Power of God, to their full Perfedion, fo as to have been fie for the immediate Ufe both of Man and Bead ; which State they are generally in about the autumnal Equinox. And what adds no fmall Strength to this Argument is, that the Jezus had two Ways of reckoning the Commencement of the Year, the one called the Civil and the other the Ecclefiajiical Year j but as the Efta- blifhment of the Ecclefiaftical Year did not com- mence until after the Departure of the Ijraelites out di Egypt', from which Time the Month Abib^ in which they depared out of Egypt ^ was command- ed [6] to be reckoned the firfl Month of the Year, by this Means there came to be exacflly fix Months Difference, between the Commencement of the Civil ^d Ecclefiaftical Year. And hence it is that the Feaft of Tabernacles, or the Ingathering, v/hich in %,tv. xxiii. 34. 39. is commanded to be kept on the fifteenth Day of thefeventh Month, is in E'-xod. xxiii. 16. defcribed as being in the End of the Tear. Be- paufe the fixth Month of the Ecclefiaftical Year an- Ifwered exadly to the lafl: Month of the Civil Year ; and therefore the Feaft of Ingatherings which was or- > dered to be kept in the feventh Month of the Ecclefi- aftical Year, was always kept in thefirft- Monthof the [6] See Exod. xii. 2. 18. Lev. xxiii. 5. Num. xxviii. 16. ;jxxii. 3. ^ Z Civil I 338 A Vindication of the Hijl cries Part II. Civil Year -, or, which is the fame thing, at the End of the preceding Civil Year. And as the Month ^ifriy which anfwers to our September, was the firft Month of the JewiJ^j Civil Year, and the feventh Month of the Ecclefiaftical Year, I therefore fuppofe the Commencement of thsjewi/b Civil Year to have been continued down to them by the Tradition of their Fathers, Abraham, Ifaac, and Jacob, and to have taken its Origin from the Time of the Creation of the World. So that we may reckon the feventeenth Day of the fecond Month, when, according to Mofes^ the Deluge began, to have been about the feventeenth Day of our O^ober. Let us therefore fuppofe, that it was on the feven- teenth Day of October, or on the feventeenth Day of the fecond Month of the Year A. M. 1656, that the Flood began, and that the Fountains of the great Beep were broken up-, it will then follow, that Noah muft have entered into the Ark on the tenth Day of the fame Month, becaufe it is faid, that Noah went in, and his Sons, and his Wife, and his Sons fVives with him, into the Ark, becaufe of the Waters of the Flood. Of clean Beafls, and of Beajls that are not clean, and of Fowls, and of every Thing that creepeth upon the Earth, there went in two and two, unto Noah into the Ark, the Male and the Female, as God bad commanded Noah. And it came to pafs, after seven Days, that the Waters of the Flood were on the Earth. Whence it appears, that, after the Ark was entirely finifhed, and Noah and his Family had begun to em- bark, this Part of the Work alone took up a whole Week ; and though it is here faid that the Beafts, ^c. went in two by two, Male and Female, yet it ap- pears, that this is ftriftly to be underftood only of the Order in which they were ranged ; becaufe that Noah was commanded to take of every clean Beafi, and of every clean Fowl, by Sevens [^jl, or feven Pair ^[7] Gen.vii. a. of Let. XII. of the Old and New 'Teftament. 239 of each, which entered in two and two, Male and Female. It likewife further appears, that thefe Beads and Fowls were not collected together by the Care and AfTiduity of Noah and his Family, hut were fent in after a miraculous Manner, by the wonderful Power of God. For, fays God unto Noah, T'-wo of every Sort SHALL COME UNTO THEE to keep them alive [8J. Whereas the Food, which he and his Family, as well as the Beads and Fowls, were to live upon, feems to have been colledled by Noah beforehand ; and there- fore God is reprefented by Mofes, as faying to Noah, Take thou unto thee of all Food that is eaten, and ihoii fhalt gather it to thee j and it fhall be for Food for thee and for [9] them. Upon which a noted Queftion hath been darted by fome Perfons of Learning, whether animal Food is to be comprehended under the Denomination of all Food that is eaten ? Becaufe they affert, that, when God faid wv^lo Adam, Behold,! have given you evefy Herb bearing Seed, ivhich is upon the Face cf all the Earthy and every Tree, in ivhich is the Fruit of a Tree yielding Seed ; to you it floall be for Meat [ i ] ; the Omiffion of the mention of animal Food, was equal to a Prohibition to the Antediluvians. But, as in the Cafe now before us, it is manifcd, that many Species of wild Beads were admitted into the Ark, who can- not feed upon Grafs, but require aiiimal Food for their Support \ therefore it is reafonable to fuppofe, that fome tame Beads were taken by Noah into the Ark, more than were prefcribed, as being neceflary for the future Propagation of their Species, although they are not particularly mentioned ; fome of which were difpofed of for the Maintenance of thofe wild Beadis, who required animal Food for their Nourifli- tnent 5 as well as for Sacrifices, either while Noah was in the Ark, or as foon as ever he came out of it 5 [8j Gcn.vi. 20. [9] Gen.vi. 21, [1] Gen. i 29- Z 2 an4 340 APlndkation of the Htjlories Part II. and yet I can fee no natural Right that a Lion, or a Tiger, had to feed upon Sheep, more than Man, who was Lord of the Creation. But it is further urged, that though animal Food was permitted to the wild Beads, it was forbidden to the Antediluvians of the human Species -, becaufe God particularly gives them Permiffion to eat it af- ter the Flood, which he had not done before-, when he faid unto Noah after the Deluge was over. Every moving Thbfg that liveth Jfjall be-Meat for you \ even as the green Grafs have I given you all 'Things [2]. But they, who make Ufe of this as an Argument againft the Pra6tice of eating animal Food before the Deluge, feem to Hop a little too fhort in the Quotation ; for in this Pafiage of Scripture, God is reprefented as blefling Noah and his Family, as he did Adam and Eve in the Beginning, and fays unto him and his Sons, Be fruitful and multiply, and replenifh the Earth ; and then he recapitulates the Power of Dominion over all Creatures upon this terreftrial Globe, which he had likewlfe given to Adam, and fays to Noah, And the Fear of you, and the Dread of you, fhall be upon every Beafi of the FMrth, and upon every Fowl of the Air, and upon all that moveth on the Earth, and upon all the Fifloes of the Sea -, into your Hand are they deli- vered[^]. And then he proceeds and fays. Every moving Thing that liveth floall be Meat for you ; even as the green Herb have I given you all Things — But FlefJj with the Life thereof, which is the Blood thereof, fhall you not eat. Which laft Sentence, that is intro- duced with a Butf feems to be the only Alteration that is made in this Donation, from that which was originally given to Adam, The Earth had lately been dellroyed on Account of the Wickednefs of Man, Becaufe the Earth was filled with Violence [4] ; and therefore God, when he re- newed to Noah the Dominion he had given to Adam^ [2]Gen. ix. 3. [3] Gen. ix. I, 2. [4] Gen. vi. 11. fays, Let. XII. of the Old and New Tejiament. 341 fays, Every moving Thing that liveth^ JJoall he Meat for you \ even as the green Herb have I given you all Things : But Flejh with the Life thereof^ which is the Blood thereof fjall you not eat. And then he adds the Reafon for this particular Prohibition of eating Blood : Which was to remind them, and forewara them againft the Praftice of that Violence and Blood- fhed, which had occafioned the Definition of Man- kind by the Flood ; for then immediately follows, ylnd furely your Blood of your Lives will I require : At the Hand of every Bsaji will I require it -, and at the Hand of Man ^ at the Hafid of every Man^s Brother will 1 require the Life of Man [5], &c. Befides, as it is certain, according to the Afofaical Hiftory, that Abel was a keeper of Sheep [6] •, and that Jabal was the Father of fuch as dvoelled in Tents ^ andfuch as have Cattle \ for what Ufe can we fuppofe that fo much Care was taken in the Prefervation and Nourifhment of thefe Sheep and thefe Cattle., if Men were not to make Ufe of them for Food ? For as to Sacrifice, the Number that were confumed thereby, was but fmall in Proportion ; and even with Regard to thefe, the Flefli of the Animal was not confumed by the Sacrifice, even v;hen it was a Burnt-offering, but only the Cawl, and the Fat, and Rump ; but was partly given to the Prielt to eat, and partly dif- pofed of to the Perfon who offered the Sacrifice, to feaji with among his Friends. SeeGen.xxxi. 54. Prov. vii, 14, i^c. So that in my humble Opinion, when God gave Adam Dominion over the Fip of the Sea^ and over the Fowls of the Air, and over the Cat- tle, the Permiffion to eat animal Food was as effe6fu- jilly included therein, as when he faid more explicitly to Noah., Every moving Thing Jhall he Meat for you ; even as the green Herb have I given you all Things •, for otherwife, I do not fee what Vk the Dominion that [5] Gen. i. 2. [6] Gen. vi. u, 12, 13. Z 3 was 942 ^ Vindication cf the Hifiorics Part II. was given to Adar,u over the Fifh of the Sea in par- ticular, could poffibiy be to liim. But to return, When iSoah and his Family, and the Birds and Beafts, had all entered the Ark, then it is obferved that the Lord Jhut hiin in [7]. hicah in-^ deed, when the Embarkation was ended, might have fattened the Door of the Ark within Side -, but unlefs ibme fuperior Power had clofed it on the Outfide, I do not apprehend that it was pofllble for Noah to have fitted the Door with that Exadnefs, as to pre-^ vent fuch a Leakage, as might at leaft have endan- gered the finking of the VefTel. For foon after the Embarkation was ended, then the Deluge began, and the Fountains of the great JOeep were broken ///>, and the Wir.dozvs of Heaven were evened^ and the Rain was upon the Earth forty Days and forty Nights [8], that is from the 17th of 05iohcr^ to the 27th of November inclufive. During which Time, the Waters encreafed and bare up the Ark^ and the Waters prevailed and were encreafed greatly. And ell the high Hills were covered. Fifteen Cubits upwards did the Waters prevail^ and the Mountains were co- vered [9]. So that the Deluge was at its Height on the 27th of November. From which Time it began to decreafe, and no Days afterwards was fo much abated, that the Ark touched Ground. For on the 28th of November., God made a Wind to pafs, over ths Earth., and the Waters affwaged : The Fountains alfo of the Deep., and the Windows of Heaven were flopped^ and the Rain from Heaven was reflrained', and the Waters returned from off the Earth continu- ally [i]. And after the End of an 150 Days from the Commencement of the Deluge on the 17th Day of October., the Waters were fo far abated., that the Ark refied on th? feventeenth Day of the feventh Month., or [7] Gen. vii. 1 6, [8] Gen. vii. n , 17. [9] Gen. vii. if} — 20. 1^1 j Gen.vjii. I. 3. Let. XII. of the 01da7tdNe'dJ Tefiament. 34^ on the 1 7th Day of March upon the Mountains of Ararat. And here it may be proper to remark, from the Account given of the Deluge by Mofes^ that the An- tediluvians reckoned thirty Days to a Month ; be- caufe this Flood began on the feventeenth Day of the fecond Month, to which if you add five Months, of thirty Days each, or 150 Days, that will bring us to the feventeenth Day of the feventh Month, when the Ark refted on the Mountains of Ararat. It is likewife to be obferved, that here is a Diftinc- tion made by Mofes between the Fountains of the Deep, the Windows of Heaven, and the Rain of Hea- ven. For, fays he, "The Fountains of the Deep, and the Windows of Heaven were flopped, and the Rain from Heaven was refrained. It fhould likewife be remark- ed, that the original Word, which we tranflate the Windows of Heaven, literally fignifies the Cataracts of Heaven, as it is rendered in the Septuagint Verfion, and ought to be fo tranflated in this, and other Places, particularly in 2 Kings vii, 2. 19. where what we tranHate, If the Lord would make Windows in Heaven^ might this Thing be? ought to be trandated. If the Lord would make Cataracfs from Heaven, this Thing might be. For Samaria being then in fuch great Diflrefs for Want of Provifions, that an Afs's Head was fold for fourfcore Pieces of Silver, and that Wo- men who had no Money, killed and eat their own Children, Elifha fjid to the King, '-'' Hear ye the Word " of the Lord, thus faith the Lord : To-morrow about " this Time, fjjall a Mcafure of fine Flour be fold for a^ " Shekel, and two Meafures of Barley for a Shekel, in " the Gates of Samaria. Then a Lord, on whofe Hand " the King leaned, anfwered the Man of God and faid^ *' Behold, if the Lord would make Windows in Heaven " (or xic&itx Qatar a^s from Heaven) this might be! " And he [Elifha'] faid. Behold, thou fhalt fee it with *' thine Eyeiy but Jhalt not eat thereof" Whence it Z 4 i^ 544 d Vindication of the Hijiories Part 11. is plain, from the Difpleafure which Elijha expreffecj towards this Lord, that this Lord did not believe what Eliflja faid, Dut exprefled himfelf after an ironi- cal Manrier -, as it it was impoflible, for what Elijha faid, to be true, unlefs God would make Caiara5fs of Flour and Bjrley to pour down upon them from Heaven, Bur to what Purpofe God's making Win- dows in Heaven for any other Ufe, would be to the Subject in Difpute between them, T own I do not un- derftand. See alfo Ifai. xxiv. i8. -and Malach. iii, lO. And therefore, to return from this Digreflion, to the principal Subjrft in Hand, When the Fountains of the greai Deep were broken up, we muft fuppofe, that this was executed much in the Manner as de- fcribed by Job^ v^icn fptakipg, in the Name of God, of this wonderful Caraltmph' , he fiiys, JVho Jhiit up the Sea with Doors, when it brake forth, as if it had ijfued out of a Womb ? When 1 jnade the Cloud the Gar- ment thereof, and thick Darknefs a Swadling band for it, and BRAKE UP FOR IT MY DECREED PlACE, and fet Bars and Doors, add faid. Hitherto foalt thou come,^ and no further : 4nd here fhall thy proud Waves be Jlayed. So that the fame Almighty Power, which then brake up for the Sea his decreed Place, and fcooped out a new Bed for it to lye in, might difpofe of the Materials taken from thence, in forming of Moun- tains ; and when this heterogeneous Mixture was lift- ed high into the Clouds, and fhowered down again upon Earth, it did not only rain, but the Water, and Sand, and Earth, and Ruck, and Shells, which were taken out of thofe Fountains, were poured down upon Earth, in Cararaffls from Heaven, for forty Days. And in order to give cne Hi'is and Mountains that were raifed thereby, according to vcit Appointment and Direction of God, Time to fettle and grow firm, Jeft they fhould be carried off by the too violent Current of the Waters, on their retiring to their new Bed Let. XII. of the Old and New 'Tejlament. 345 Bed,there Waters were miraculoufly continued upon Ea.rth for no Days longer, going then off by gentle Degrees, until the Waters were funk low enough at the End of 150 Days, for the Ark to reft upon the Mountains ot Ararat. And here it may be proper alfo to obferve, that Mofes fays, that then God made a Wind to pafs over the Earthy and the Waters ajfwaged^ and that the Wa- ters returned from off the Earth continually, or, as it is in the Hebrew^ in going and returning^ that is, according to the ufual Method of the Flux and Reflux of the Sea. Now it has been before remark- ed, that the Winds, as well as Tides, owe their Origin to the diurnal Rotation of the Earth round its own Axis. It is therefore more than probable, that, dur- ing the firft forty Days of this Deluge, the diurnal Rotation of the Earth was fufpended, and that, upon the Recommencement of this Motion, the Winds immediately arofe, and the Tides returned to their Courll^ And what gives Countenance to this No- tion, is an Expreffion which God made Ufe of to Noah^ when he promifed that the Earth fnould never be drowned again. For, fays he. While the Earth re- mainethy Seed-time and Harvejl, and Cold and Heat, and Summer and Winter, and Day and Night floall not ceafe [2]. From which Exprefiion it is manifeft, firll, that contrary to the Flypothefis of Dr. Burnet^ there was Heat and Cold, Summer and Winter, as well as Seed-time and Harveji, and Night and Day, before the Flood. And, llcondly, that they ceafed during the Time of the -Deluge. For, if we I'uppofe that they, by the wonderful Power of God, ceafed at this Time, by the Stoppage of the Rotation of the Earth round its Axis j the Exprefiion of faying, that while the Earth remaineth, Seed-time and Harveft, and Cold and lleat, and Summer and Winter, and Day and Night fliall not ceafe, will be equivalent to fay- [2] Gen. vili..;52. 546 A Vindication of the Hijlories P a r t IL ing, that while the Earth remaineth, there fhall never be again fach another Deluge as this hath been ; which is undoubtedly the Meaning of the Text. It is further to be obterved, that, if the Earth was made to ftand ftill, as foon as the diurnal Rotation ceafed, the Sea would of Courfe return to its natural and original Situation, of overfpreading the whole Earth ; and would ruih from under the Equator to- wards the Poles, with an Impetuofity and Violence, not unlike the Defcription given of i.t by Job, when he fpeaks of its having ijfued as out of a IVomb. Job xxxviii. 8. And^ continues Mofes^ the Waters were going AND DECREASING [3] Until the tenth Months that is, for feventy-three Days longer. And in the tenth Months on the fir Jl Day of the Months were the Tops of the Mountains feen. And it came to pafs at the End of forty Days, that is, on the tenth or eleventh Day of the eleventh Month, that Noah opmed the IVindows of the Ark, which he had made. And he fent forth a Raven, which went to and fro until the Waters were dried tip from off the Earth. And, feven Days after- wards, or on the feventeenth Day of the eleventh Month, he fent forth a Dove from him, to fee if the Waters zvere abated from off the Face of the Ground i that is, from off the low Grounds, for the Tops of the Mountains had been feen forty-feven Days be- fore ; And the Dove found no Reji for the Sole of her Feet, and fhe returned unto him into the Ark : For the Waters were on the Face of the whole Earth. Which fhews in what Latitude thefe eaftern ExprefTions are to be underftood, fince it is manifefl that the Tops of th? Mountains had been feen on the firfl Day of the tenth Month, which was forty-fcven Days before the Time of Noah's fending forth the Dove ; and therefore it is certain, that this ExprefTion of the whole Earth [4], muft only be underftood of a great [3] So it ii in the Heirciv. [4] See Let. XIII. p 356. P4ri; L E T . XII . of ihe Old and New Tejiament 347 Part of the low Lands. And, fays Mofes, he Jlaid yet other feven Days. Which is the firft Time that Noah's waiting feven Days is mentioned ; and there- fore this Expreffion of Noah's waiting othe^- feven Days, plainly (hews that he had waited feven Days be- fore ', which muft have been after he fent forth the Raven, and before he fent forth the Dove, as I have taken the Liberty of explaining it in the foregoing Part of this Paragraph. And again he fent forth the Dove out of the Ark, that is, on the twenty-fourth Day of the eleventh Month, and the Dove came into him in the Evening, and lo, in her Mouth was an Olive-leaf pluckt off: So Noah knew that the Waters were abated from off the Earth. And he ft aid yet other feven Days^ and fent forth the Dove, that is, on the firft Day of the twelfth Month, which returned not unto him any more. And hence it appears, that in fome Parts of the low Lands in the Eaft, as well as in Ireland, the Mud of the Deluge had, in fome Places, not covered the antient Surface of the antediluvian Earth fo high, as to bury the Olive-trees, but that the Dove was able to bring Noah a Leaf from thence. And it came topafs, in a Month afterwards, that Is, ;;/ the fix hundred and firft Tear of Noah's Age, in the firft Month, the firft Day of the Month, the Waters were dried up from off the Earth ; and Noah removed the Covering of the Ark, and looked, and behold the Face of the Ground was dry. And in the fecond Month, on the feven and twentieth Day of the Month was the Earth dried. That is, it was then dry enough for Noah and his Fa- mily, with all his Bealls and Birds to come forth, for it was a dry Month and twenty-fcven Days before at leaft ; but Noah waited, and ftaid in the Ark until the Moillure was thoroughly exhaled, and Grafs and Seeds were grqwn for tj^e Ufe of his Birds and Peafts. And 348 A Vindication of the Hijiouies Part II, And Godfpake unto Noah, and unto his Sons 'with him^ fayingy And /, behold^ I eftahlijh my Covenant with you^ and ivith your Seed after you. Neither foall all Flejh be cut off any more by the IVaters of a Flood : Neither Jh all there be any more a Flood to deftroy the Earth. And God faid, 1'his is the 'Token of the Covenant, which I make be- izueen me and you, and every living Creature that is with you for perpetual Generations. I do ft my Bow in the Cloud, and it JJjall be for a Token of a Covenant, betweert. me and the Earth. And it fhall come- to pafs, when I bring a Cloud over the Earth, that the Bow fhall be feen in the Cloud. And I will remember my Covenant, which is between me and you, and every living Creature of all Flejh ^ and the Waters f mil no more become a Flood, to dejiroy all Flefh [5]. And here I cannot help taking Notice of a Remark made by Grotius, in his Comment on this Pafifage,. ■where he fays, that the three Colours in the Rainbow, denote the three Attributes of God, his Severity, his Clemency, and his Beneficence -, which fhews, into what iilly Conceits learned Men may be led by indulging their Fancies. But I own, that when once the Num- ber three was named, I wonder it has never fmce been made Ufe of, as an Argument in Proof of the Doc- trine of the Trinity : Which Colours, although they are in Reality feven in Number, viz. Violet, Indico^ Blue, Green, Yellow, Orange, and Red, would do full as well for that Purpofe, as the Four Beads in the Book of Revelations, which are made to be an Emblem of it, by the wife Author of a Book, entitled Elihu. Others from this PafTage conclude, that there was no fuch Thing as a Rainbow before the Flood ; the Confideration of which may ferve for the Subjed of our next Correfpondence. J am^ &c. [5] GcnJx. 8, LET. I. E T . XIII. of the Old and New Tejiament. 3 4.9 LETTER XIII. My Lord, IN my laft to your Lordfhlp, it appeared, that God appoinred the Rainbow, as a Sign or Token, of his unalterable Refolutio;!, never more to bring upon the whole World fuch another Deluge of Water, as Noah^s Flood •, from whence many have been tempted to believe, that, during the Time of the antediluvian World, there was never any Rainbow at all. But this, in my humble Opinion, is a great Mif- take, nor do I think it probable, that this Phseno- menon could have been fuppreffed, without repeated Miracles, and the continued fupernatural Interpofuion of Almighty God -, who, upon our granting thi? Suppofition, muft, even from the Creation of the World to the general Deluge, have fufpended the natural EfFed which the Rays of the Sun would have upon a Cloud, falling in Rain. And therefore, asiii Things which I cannot account for by the regular Courfe of Nature, I fhould not be backward to have Recourfe to the Divine Power; fo neither fhould I be for introducing, or fuppofing, a numerous Suc- ceflion of Miracles, where abfolute Necefllty did not require it. For in this Cafe, I think, the Rule laid -down by our good old Friend Hcrace, deferves well to be obferved, Nee Deus inter/it ^ nifi dignus zindice nodu$ Incident. For as the Rainbow is nothing elfe but the natural Eflfeft of Sunfhine and Rain, at the fame Time, when the Spcdator ftands between the Sun and the Rain, with his Back towards the Sun, and at fuch a ^ due 350 A Vindication of thi Uifiories Part II* due Diftance from the Rain, as to be able to receive upon his Eye, the Rays of the Sun's Light, refleifled from an innumerable Quantity of fmall fpherical Drops of falHng Rain, I cannot but conclude, that, if there was Rain, as well as Sunfhine before the Flood, there muft of Confequence have been a Rainbow. And therefore, 1 confider the mention that is here made of the Rainbow only as an Inftitution of it for a Sign, or Token, or Memorial, of the Covenant that was then made between God and Noah \ as he in- ftituted the Sabbath for a Sign, or Memorial, of the Covenant made between him and the Children of Ifrael, on their Deliverance from the Egyptian Bond- age, although it had been appointed to be kept holy fo long before, as at the Creation of the World, and in Remembrance of it. Which Commandment of obferving the Sabbath, although given at the Creation, and afterwards re- peated at Mount Sinai ; yet Mofes, before the Ifraelites entered into the Land of Canaan, repeats it unto them, and appoints it as a Sign of their Deliverance from the Egyptian Bondage, and fays, But the feventh Day is the Sabbath of the Lord thy God : in it thoufhatt do no Work, &c. And remember that thou waft a Servant in the Land of Egypt, and that the Lord thy God brought thee out thence, through a mighty Hand, and by a ftr etched cut Arm : therefore the Lord thy God commanded thee to keep the Sabbath [6]. And the Prophet Ezekiel, when Jpeaking in the Name of God, fays accordingly. More- ever alfo, I gave them my Sabbaths, to be a Sign between Pie and them, that they may know that I am the Lord that fan^ifieth them [7]. And, certain it is, that the Jewijh Sabbath is now kept on the Day of their Departure out of the Land of Egypt ; but whether on the Day that was appointed at the Creation, or not, no one can tell. For the [6] Deut.v. 14, 15. [7] Ezek. XX. 12. Seealfo Exod, xxxi. 17. Ifraelites Li T . XI 1 1 . of the Old and New 'Tejlament. ^^i Ifraelites [S], after they had left Egypt, came to the Wilderness of Sin, which is between Elim^ and Sinai, on the fifteenth Day of the fecond Month, after 'their De- parture out of the Land of Egypt ; and the Sabbath was then re-inftituted, and ordered to be kept on the feventh Day following, that is, on the twenty-fecond Day of the fecond Month, after their Departure out of the Land of Egypt -, and fo upon every feventh Day, ever afterwards. And as Mofes and the Jews reckoned thirty Days to a Month, it is therefore ma- nifeft, that, by counting fo many Weeks back to the Time of their leaving Egypt, this Sabbath will be found to have been inftituted to be kept on that Day feven Weeks, of their Departure out of Egypt. And of Confequence it appears, that the Ifraelites had tra- velled fix Sabbath Days, without keeping any Day of Reft to the Lord. Which manifcftly fliews, if this was the fame Day, on which the Sabbath was in- flituted at the Creation, that, in Cafes of Neceflity, it might, neverthelefs, be difpenfed with. But as there can be no Proof made of that, the principal Inference to be deduced, is this. That God, vv'ho prefers Mercy to Sacrifice, hath more Regard to the moral Intent, than the literal Obfervation of any of his Precepts : And as the moral Intent of this Command was, that one Day in feven fiiould be kept holy to the Lord, fo it appears, by God's appointing this Day to be kept on the Day of the Deliverance ot the Ifraelites from their Egyptian Bondage, that God is not foUicitous about the particular Day, provided one Day in feven be kept holy, but that it may be changed on folemn and grand Occafions, and may, at the fame Time, ferve as a Sign, or Memorial, upon more Accounts than one. And therefore it follows of Confequence, that the Chriftian Obfervance of the Sabbath, on the Day of the Refurreclion ot our Saviour, J^/zj Chriji^ may be vindicated on the fame Principles, with the [8] Exod.xvi, I, Sic. Jewifh 352 A Vindication of the Riftories Pap.t II. Jezvijh Obferrance of it on the Day of their Depar- ture out of E^ypt ; and that the Rainbow may have been appointed as a Memorial of the Covenant made, after the Dekige, between God and Noah^ although many Rainbows had been feen before. Thus, having gone through the Hiftory of the Deluge, I neverthelefs cannot leave this Subjeft, without taking Notice of the Name of Noah, the Caufe of which is thus related by Mofes : And La- mech lived an hundred eighty and two 2^cars, and begat a Son, and called his Nairn Noah, faying. This fame fhall comfort us concerning our Work, and Toil of our Hands^ hecaufe of the Ground which the Lord hath curfed[^'}. Many are the Explanations which the Learned have given to this Text -, but the bell, which hath hither- to been given of it, is that which fuppofes this Pro- phecy to have been fulfilled, by the enriching Ma- nure which was thrown over the Face of the habita- ble Earth, at the Time of the Deluge ; by the Ferti- lity of which Mankind were comforted, concerning their Work and |:he Toil of their Hand, with Re- gard to the Ground which the Lord had curfed ; it being well known, that the moft ftubborn and bar- ren Soil will be rendered immenfely fertile, not only by being manured vv^ith Marie, which is always jnofl prolifick, when it abounds moft with Sea-Hiells, but alfo by a Mixture of common Sea-fand. To which I fhall add a Confideration, from the Difpofition of the Mountains, which, by fneltering. the Vallies from the Violence of the Winds, and con- fining the Heat of the Sun, as it were in an Oven, and reverberating the Rays thereof from Side to Side, render the low Grounds warm and prolifick, at the fame Time that the Tops of the Mountains, altho* nearer the Sun, are cold and barren ; the immediate and diredl Rays of the Sun, not having Warmth [5] Gen. V. a8p 29* enough L E T . X III. of the Old and New Tejlament. 353 enough when unconfined, to melt the Snow that lies upon tliem, even in the Midft of Summer. And to this I mufc alfo fubjoin, as a Confidera- tion of no fmall Weight, the Advantage that hath accrued to the World from the Deluge, as I before obferved [6], by the breaking up of the Fountains of the Abyfs \ whereby the Sea is becom^e navigable, and the Work and Toil of Man's Hand is greatly comforted, in the ready and eafy Conveyance of all the Conveniencies of Life, by Way of Traffick and Commerce, from the moit diftant Regions of the Earth. For as in the primeval World, the Sea was gather- ed together into one Flace^ that is, under the Equa- tor, and there were no Inequalities of any Confe- quence on the Face of the Earth ; there being at that Time no Hills or Vales, but fuch as were made be- tween the Interflices of the rocky and more firm Ground, by the Force of the Water, v/hen it retreat- ed from the Poles towards the Equator, which fur- nifhed Channels for the fubfequent Rivers ; then, I fay, there could be but one Wind continually blow- ing at Sea, v/hich would be from Eaft to Weft, fo that Ships, if there had been any, could never return to the Place from v/hence they fet out, without fail- ing round the whole World. For, although in th^ prefent Atlantick and Pacifick Oceans, where the Wind between the Tropics always blows from Eaft to Weft, Ships, when they would return, fail Northward, in order to get into the Eddy Wind, which naturally blows from Weft to Eaft, and can thereby make their Paftage to and fro ; yet we muft confider, that, in the antediluvian World, this Eddy Wind blew over Land, the Sea, at that Time, being probably con- fined nearly within the Limits of the Tropics, or thereabouts. [6] Letter VII. p. 284. A a Whereas, 354 -^ Vindication of the Hijl cries Part II, Whereas, by the Deluge, the Face of the Earth having been rendered unequal, and the Sea being di- vided into feveral Parts, feme of which extend from Pole to Pole ; the breaking up the Fountains of the Abyfs hath not only furnifhed Harbours for Ships, of which there were none before the Flood, the Sea growing gradually deep from the Shore on either Side to the Equator ; but the Capes, and Pro- montories, and Head-lands, and Iflands, and Moun- tains, that were formed thereby, haye produced va- riable Winds, and many fhort Seas, by the Means of which, Traffick and Commerce are carried on with great Eafe, and every Man at his own Hom.e can enjoy, at a fmall Expence, the Bleflings that are produced in the moll diftant Parts of the Earth. Whence it apears, how thankful we ought to be to God, who alone can bring Good out of Evil, for the many and great Advantages which we have re- ceived from the Sins of the Antediluvians. For, if the Earth brought forth Briars and Thorns on Ac- count of the Sin oi Adam^ we have reaped an Equiva- lent by the Flood of Noah. In which Senfe, he may be faid to have fulfilled that Prophecy which was made of him at his Birth, and for which the Name of Notih^ which fignifies Reft, was afligned him by his Father, faying. This fame fJjall comfort its concern- ing our Work and the Toil of our Hands, becaufe of the C'round which the Lord hath curfed. As to tiie peopling o{ America, I am fully of Opi- nion v/ith Bifliop Stillingfleet, Dr. Buniei, and Mr. Whifton, that it is no Impeachment of the Veracity of the Sacred Hiilory, to fuppofe the Continent of America to have been feparated from that of Europe, when the Fountains of the great Deep were broken up, at the lime of the Deluge j in which fome few of its Inhabitants, with the Birds and Beafts peculiar to that Country, w^ere, by the Will of God, laved from Let. XIII. of the Old and New Tejiament. ^55 from the general Deftruclion, for the Continuance of the feveral Species upon Earth. But, that the Sa- cred Hiftorian takes no Notice ,of it, any more than he does of what became of Noah and the Progeny that was born to him after the Flood, during the Time that he lived afterwards upon Earth, which was 350 Years •, in which long Space of Time, it is not to be fuppofed, that he and his Wife, who was left alive with him, fhould have no Children ; but Mofes does not take any Notice of it, becaufe the mentioning of this was not neceffary to the general Defign of this Hiflory. Which feems to have been firft, to eftab- lifh the Belief of one God, Creator of Heaven and Earth •, then to give us an Account of the Fall of Man, and of the fubfequent gracious Promife made to y^daniy that the Seed of the Woman Ihould bruize the Head of that Spirit, who, under the Guife of a Serpent, had contributed to his Fall. In which Pro- mife it is agreed, both by Jewijb and Chriftian Di- vines, that the Promife of a Redeemer under the Charader of the Mejfiah^ was metaphorically included. And therefore, the fubfequent Purport of the Writ- ings of Mofes in the Book of Genefis^ is principally calculated to trace out the Birth of the Meffiah from Eve^ through Noah and Abraham to his own Times. And accordingly, as foon as he hath condudled Noah fafe out of the Ark, and brought his three Sons, Shem^ Ham^ and Japhct^ into the Plains of Shinar, and difperfed them from thence over the Weftern World, he fays nothing about the Progeny of Haniy or Japhet^ any more than he does of Noah \ but con- fines his Hiftory entirely to the Pofterity of Shem, from whence the Meffiah was to be lineally^-de- -- Ifcended. And, whereas, it is faid by Mofes ^ when fpeaking of the Deluge, that all Flefo died that moved upon the Earth, both of Foivl and of Cattle , and of Beajtsy and A a 2 of 35 6 A Vindication of the Hifiorles Part II. of every creeping Thing that creepeth upon the Earthy and every Man. All in -whofe Nofirils was the Breath of Life^ of all that was in the dry Land died. And every living Subftance was deftroyedy that was upon the Face of the Ground^ both Man and Cattle^ and the creeping T'hings., and the Fowl of the Heaven., and they were de- flroyed from the Earth ; and Noah only remained alive., and they that were with him in the Ark [7] i it is ma- nifeft, from what hath been already [8] faid, con- cerning the Exprefiion made Ule of by Mofes., Gen. viii. 9. where he fays, for the Waters were on the Face of THE WHOLE Earth, that thefc Words are not al- ways to be ftriftly and literally interpreted, accord- ing to the exadl Meanino; of the Letter : But that great Allowances are to be made for the elevated Language of the Eaftern Nations, who indulged themfelves in a warmer Style, and greater Latitude of Exprefiion than is generally praftifed in thefe more temperate Regions. They therefore frequently put /-6^ Whole for the greateft Part •, as for Example, where it is faid, that whofoever fhall keep the whole Law^ and yet cffend in one Pointy he is guilty of all [9] ; fince it is im- poffible for him who keepeth the whole Law, to of- fend in one Point : And fo in numberlefs other Places. Which furnifheth us with an Anfwer to that Objeftion, that is raifed in the Pamphlet attributed to Mr. Voltaire., againft the Reafonablenefs of believ- ing the Miracles reported by Mofes., becaufe, lays he, *' it is impcffible for us to comprehend, when left to " the feeble Light of our own Underftandings, how " the Egyptian Priefts fhould have worked the fame '* Prodigies as Mofes. As for Example, that they *' fhould have turned all the Waters of Egypt into *' Blood, after Mofes had made this amazing Tranf- " mutation ; and how the Egyptian Priefts could " have found Water to change into Blood, after [7] Gen. vii. 21, 22; 23. [8] Let. XII. p. 346. '^ [9J James i. 10. "^ " Mofes Let. XIII. of theOld and NewTeJlament. 357 " Mofes had already made this ftrange Metamor- " phofis[i]." The Force of which Objedlion de- pends upon the Word All. For, as Mofes fays, that all the JVaters in the River were turned to Bloody this might even Hterally have happened to all the Waters of the River at the Time when Mofes ftruck the Ri- ver, and yet this Water might have all run off, and frefli Water have defcended, before the Magicians began their Operation. But if the Word all be un- dLM-ftood only to denote a great Part, and to have in- cluded only all the Water in Egypt ^ which was then within SiHit of thofe who were Witnefics of the Mi- racle, then the Force of the Objedlion vanimes at once. And that this was the real Cafe, the above Quota- tion out of Genejis, concerning the Deluge, is a fuf- ficient Proof; where it is faid, that all Flejh died, and that every living Siibftance was defiroyed, &c. For, that this ought to be underftood with certain Limitations, may be fufficiently evinced from a parallel PaiTage in the Book of Deuteronomy. As Mofes thus expreffeth himfelf, when he fpeaks of the Dellruftion of the In- habitants of the Land of Sihon, King of the AmoriteSy by the Children of Ifrael. And the Lord our God de- livered him before us, and we fmote him and his Sons, and ALL HIS People. And we took all his Cities at that 'Time, and viTY-KLY destroyed all the Men, and the Women, and the little ones of every City, we left NONE TO remain [2]. And again, of Og" the King of Bafan, he faith. So the Lord our God delivered into our Hands Og alfo, the King of Bafan, and all his Peo- ple, and we f note him, until none was left unto HIM remaining. And we utterly destroyed them, as we did unto Sihon King of Hejhcn, utterly destroying the Men, Women, and Childrm of every City[3l [i] See Part II. Let. III. p. 256, [2 J Deuc. ii. 33, 34. [3] Ibid. A a 3 And 358 A Vindication of the Hijlories Part II. And yet it is manifeft, that all the People, hterally fpeaking, belonging to Og and to Sthcn, were not deftroyed. Becaufe the Tribes of Ruben and Gad^ and the Half-Tribe of McnaJJ'ch had this Land of Og and Sihon given to them for a Poffeflion ; and when they were afterwards about going over the Ri- ver Jordan, to help their Brethren the JJraelites^ in the Conqueft of the Land of Canaan, they faid to Mofes, We will build Sheepfolds here for our Cattle, and Cities for our little cms •, but we curfehes will go ready armed before the Children of Ifrael, until ive have brought them unto their Place, and our little ones floall dwell in the fenced Cities, because of the Inhabitants of THE Land [4]. Whereas, had all thefe Inhabitants been, litterally fpeaking, utterly deftroyed before- hand, there would have been no Need of this Pre- caution. And therefore, although I look upon that Part of this Narration, relating to the Dcftruclion of Man- kind, and of Birds, and of Beafts, at the Deluge, to be literally true, in Refpeft only of that Part of the "World, in which Noah lived before the Flood, and which was afterv/ards peopled by his three Sons, Shem, Ham, and Japhet; yet I cannot but acknowledge, that this Deluge which happened at the Time oiNcahy muft have been general in fom.e Degree ; as manifeft- ly appears from the general Elevation of Mountains over the whole World, and from the immenfe Quan- tity of Sea-fliells, which are frequently found in the moft diftant Regions of the Earth. Neverthelefs, I cannot but fuppofe, that other Parts of the then ha- bitable World, which, by the Force of the Deluge, were feparated into Iflands, and were divided from the Continent whereon the Ark landed, were in fome Sort exempted from the common Calamity, brought Vpon the reft of the World by the Deluge ; inaf- [4] Deut. xxxii. 1 6, 1 7. much L E T . X I V. of the Old and New 'Tejiament. 3 59 much as the Continent of America, and many Iflands in the Eajl Indies, are at prefent partly inhabited by wild Bealls, and noxious Animals, which, it is not reafonable to imagine, that any Body could or would, have imported thither fince that Time. Therefore I own, I cannot fee any other probable Solution of this Difficulty, than to fuppofe them protedled by the Pro- vidence of God from the general Deftrudion, in fome extraordinary Manner, for the Propagation of their own Species. / am, &c. LETTER XIV. My Lord, HAVING, in my former Letters, been led from the Confideration of a Pebble-ftone, to that wonderful Cataftrophe, which happened to Man- kind and this terraqueous Globe, at the Time of the Deluge; and from thence, to the Examination of the Creation of this World, according to the Mo- faical Syftem : which I endeavoured, and truft in God have effeded, to reconcile to Reafon and Phi- lofophy, I fuppole, you think I ought to leave off troubling you with any more Letters ; whereas, your Lordfhip finds, that, like all other heavy Bodies, when once 1 am put in Motion, I am not lb eafily flopped, as you perhaps m.ight have imagined. And as it was your Curiofity, which iirft led me round this Globe of Earth, you mufl give me Leave now, in my Turn, to condud you a little further, and lead you into the Region of the Spheres. Let us therefore wing our Imagination, and firfl of all take a View of this Planetary Syflem, and we fhall A a 4 . find, 360 A Vindication of the Hiftories Part II. find, that this Globe of Earth v/hich we inhabit, and fpend our whole Lives in crawling about, is not to be confidered as that great Thing which we imagine it to be, when we view it with our bodily Eyes, In the Days of Ignorance, when this Earth was imagined to have been the Center of the whole Uni- verfe, and that the Sun, Moon and Stars, were con- fidered as fo many Attendants upon it ;. before Aftro- nomers had difcovered the real Bulk of many of the Planets, and their immenfe Diftance from the Sun •, and that this terraqueous Globe, with its circumam- bient AJr, is, along v/ith fev^eral other Planets, pro- bably of much the fame Nature with itfelf, carried about the Sun, in their feveral annual Periods •, it is no Wonder if Men vainly iiragined, that all thofe beautiful Luminaries, vvhif.h fpangle in the Skies, were barely made for the Ufe of Man. But fince thefe Things have been found out, and it is made maivlfeil that this Ball of Earth, which we inhabit, is as much lefs than the Orbit of Sa- turn^ as a Grain of Sand is lefs than this Earth, the Confideration of thefe Things may be of great Ufe, in abating our own Pride, and exalting our Notions of the great Creator of all Things. Before, therefore, I proceed to confider the Hiftory of the Fall and Re- demption of Mankind, as delivered to us in the Books of the Old and New Tejlament ; which I pro- pofe, if God fpares my YMt^ fome Time or other to lay before your Lordlhip, I think it may not be improper, to give you a general View of the Syftem of this Uuniverfe -, and Hiall begin with explaining this our Solar Syftem, that it is compofed of the Sun, and thefe feveral Planets, v/hich it hath pleafed God to put within the Reach of its Influence -, and which are therefore called Planets^ that is. Wanderers, be- caufe they have no one certain Station, as thofe, which are called fixed Stars, have 5 but are perpetu- ally Let. XIV. of the Old and New Tejlament. 361 ally revolving about the Sun, which is the Center of this whole Planetary Syftem. Which Planets are divided into two Sorts, viz. the primary and xht fecondary Planets. The primary Pla- nets are thofe which originally move round the Sun, as their proper Center -, and the fecondary Planets are thofe which move round thofe primary Planets, as their refpeftive Center, and are carried along with them, wherever they go. The Number of the primary Planets are fix, fome of which are larger, and fome lels, than our Globe ; though all taken together, are much lefs than the Sun itfelf, which, by a moderate Computation, is feven Hundred ThouHmd Times larger than our Earth. Every one of which Planets are, probably, flock- ed with Inhabitants, as well as this Earth of ours ; be- caufe they are not in themfclves original Luminaries, but enjoy the Benefit of the Light and Heat of the Sun as well as we ; and are compofed of much the fame kind of Materials with us and our Moon ; as we may judge by the Refleftion of the Light of the Sun from their Bodies, which, like our Moon, are not al- ways equally luminous, but are fometimes dark, fome- times half Light and half Dark, and fometimes in full Light ; according to the Situation they are in with Regard to the Sun and us •, and therefore refletfl juil fuch a Light towards us, as we probably do to- wards them. The neareft Planet to the Sun, and the leaft in Size, is that of Mercury^ whofe Diameter is about 42 1 8 Englijh Miles j and is about thirty-two Mil- lions of Miles diftant from the Sun. And yet, not- withftanding this vafc Diftance in Reality, it is, on Account of its apparent Vicinity to it, feldom {ttn by us •, being loft as it were in the Rays of the Sun ; fo much do Millions of Miles dwindle in our Eye- J 62 A Vindication of the Hijlories Pa r t II. fight, when they are removied to a proportionate Diftance. The next Planet is Vemis^ and is nearly as large as our Earth, being feven Thoufand nine Hundred and fix Miles in Diameter; and its mean Diftance from the Sun is fifty-nine Millions of Miles. As this Pla- net is both further from the Sun, and larger than Mer- cury, we can, by the Help of Telefcopes, oblerve that the Axis of its Poles is inclined to the Plain of its Orbit about the Sun, that is, ftands .obliquely to- wards it, as the Axis of our Earth does ; and thence it will follow, that the Inhabitants of that Planet en- joy a Variety of Seafons, as well as we. It is the Opinion of that ingenious Theorift, Dr. Burnet, that, before the Flood of Noah, the Axis of the Poles of our Earth ftood perpendicular to the Plain of its Orbit about the Sun ; by which Means, the Sun being always in the Equator, produced a per- petual Equality of Day and Night, as well as a per- petual Equality and Serenity of Seafons ; But that the Alteration that was made in the Surface of the Earth, at the Time of the Deluge, gave fuch a Cafl to the Axis of our Earth, as to throw it into the ob- lique Situation in which it now moves. And I own, I was at firft pleafed with the Thought. But, upon revolving it over and over again in my Mind, I found upon mature Confideration, that this Conjedure was not only [5] unfcriptural, but alfo unphilofophical ; as no fixed Alteration of Weight can be m.ade on the Surface of a Globe, which will be fuilicient to change the Inclination of its Axis, from a perpendicular to an oblique Situation, but what will alio be fufficient to hinder its Movement afterwards, round its own Axis. And as it is probable, from what was before faid, p. ^45, that there was a Variety of Seafons, Cold and Heat, Sumj-ner and Winter, before the [5] See Letter XII. p- 345. Deluge, Let. XIV. of the Old and New Tejlament ^6^ Deluge, therefore, I look upon the oblique Difpofi- tion of the Axis, both of Ve^tus, and of our Earth, to have proceeded from the Will of God, at the Crea- tion of each of them. The next Planet to Fenus, is that of our Earth, of which I have faid fo much already, that I think I need fay no more about it, but only to confider its Motions, as a Planet. This Earth is fomething larger than Fenus, its Dia- meter being about 8000 Miles, notv/ithflanding which great Bulk, it is, together with its circumam- bient Atmofphere, or Heaven, whirled about the Sun, with a Degree of Velocity, while we fit quiet in our Chairs, or in the open Field, hardly to be cre- dited. For, if we do but confider, that the leaftDi- ftance which tliis World of ours is from the Sun, is eighty-one Millions of Miles, it will of Confequence follow, that, to get round the Sun in the Space of a Year, it muft, in that Period of Time, perform a Courfe of 486 Millions of Miles, which requires a Velocity, upwards of 55,000 Miles in an Hour to effed; •, whereas a Cannon Ball does but move at the Rate of 4S0 Miles in an Hour. Vs^hence it is ma- nifell, that this Earth, in its annual Orbit about the Sun, moves with a Velocity at leaft an hundred Times greater than that of a Ball lliot out of the Mouth of a Cannon. Nor is this all : For, as the Circle which this Earth makes about the Sun, is not in one regular Curve, but is indended in Scollops, it muft ftill move lb much the fwifter, to perform this Kind of Orbit, in the Space of a Year. Which Irregularity in its Courfe, is owing to the Moon, in moving of which round itfelf, once every Month, they are both, as I before obferved [6], carried round one common Center, by which this intended Moiion of the Eartli, in its annual Orbit, is occafioned. [6] Letter VIII. p. 303. Nor 3^4 A Vindication of the Rifiouks Part II, Nor are we to flop here : For, befides all thefe Motions, this Earth hath alfo another Motion, where- by it revolves round its own Axis, once in the Space of twenty-four Hours, in order to produce the Vi- cilTitudes of Day and Night. And as this Earth is about 24,000 Miles in Circumference, it is plain, that, to perform this Motion in the Space of twenty- four Flours, it muft move at the Rate of a thoufand Miles in an Hour. And yet, by Means of the At- mofphere which furrounds us, and to which the Ef- ficacy of this Motion is communicated, as well as to our own Bodies, we fit as unruffled here on the Sur- face of the Earth, as we do under Deck in a Ship, or in a Coach when it is drawn by Horfes. And here I think it will not be amifs, to fay fome- thing of our concomitant Planet the Moon, which, although not a primary Planet •, yet, on Account of its Vicinity to us, it hath fuch fenfible Effeds on our Tides, as hath been before-mentioned, it may not be improper to take fome Notice of it in this Place. The Diameter of the Moon is 2175 Miles, which being fomething more than a fourth Part of the Dia- meter of the Earth, therefore the Face of the Earth, when enlightened by the Sun, and turned towards the Moon, will appear to the Inhabitants of that World, fifteen Times larger than the Moon appears to us. And as our Earth will apparently feem to move round them, as the Moon feems to move round us, and will make the fame Appearances to them in Changes and Quarters, as the Moon does to us, and will really be to them as a Moon, to all In- tents and Purpofes \ let us confider, if the Inhabitants of the Moon bear the fame Proportion to the Inhabi- tants of this Earth, v/ith regard to their Size, as the Planets bear to each other, that they then will not be aJDOve the Height of your Lordfliip's Knee ; and that this Earth muft, intiiat Cafe, make a moil glorious Fi- gure Let. XIV. of the Old and New Tejiament. 3 65 gure to the Pigmy Inhabitants of that World, when it is in its Full : And, on the contrary, what a dread- ful Darknefs, and Confternation it will occafion among: them, when our Earth happens to pals direftly be- tween the Sun and them, as it always does in thole Eclipfes v/hich are called Lunar Eclipfes, but which to them are Solar ones, or Eclipfes of the Sun. For, in an Eclipfc of the Sun to us, the Sun is feldom or never totally eclipfed, on Account of the comparative Smallnefs of the Moon's Body; and even when that does happen, it is perceived only in one little Spot of the Earth, and that but for four or five Minutes at the longeft. Whereas in a Solar Eclipfe to the Inhabitants of the Moon, by the In- terpofition of our Earth between the Sun and them, the Eclipfe may not only be total over the whole Bo- dy of the Moon, but the Duration of that total Darknefs may be for two Hours, And if our mo- mentary Eclipfe can frighten Men io much as it often hath done, what think you mull be the Di- flrefs of the Inhabitants of the Moon, when the ^clipfe of the Sun happens to be total ? Which will be more eafijy comprehended by the annexed Dia- gram, than by any Defcription that can be given by Words. See Plate X. Fig. 2. And as tlie Moon does not turn round its own Axis, but only round the common Center between us and the Moon, as hath been before dcfcribed, the fame Side or Face of the Moon is therefore always turned towards us. Hence alfo it arifes, that the Moon may be coniidered as divided into two Hemi- fpheres, the feparate Inhabitants of which, have each of them one Night and one Day, during the Space of one Revolution round this common Center, that is, in about twenty-nine Days and a Half of ours. The Mid-day of thofe who live upon that Hemifphere, or Side of the Moon, which looks to- wards the Earth, being at the Time of the full Moon, that 366 A Vindication of the Hijiories Part II. that is, when fhe appears full to us ; and their Mid- night at the Time of her Change. At which Time we fhall be fliining in our full Luftre towards them, and furniihi them with ample Light, during the noc- tiirnal Seafon of the Inhabitants of this hither Side of the Hemifphere of the Moon, for all Occupations of Life. And at this Time, thofe of her tramontane Inha- bitants, who live on that Side of the Moon which is turned from the Earth, will fometimes . probably be excited, out of Curiofity, in order to view fo glorious a Luminary, to pay a Vifit to their Fellow-creatures on this hither Hemifphere, fmce otherwife they would never have an Opportunity of feeing it. And here it may be proper to take Notice, that the Obliquity of the Plain of the Moon's Orbit, with regard to the Plain of the Earth's annual Orbit round the Sun, is regulated in fuch a Manner by the good and wife Author of Nature, that the Moon is always the longed Time above our Horizon, when the Sun is the fhortell •, and fhorteft, when the Sun is the longed ; fo that in Winter, when the Days are Ihort and the Nights long, the Continuance of the Moon above the Horizon, is fometimes fixteen Hours out of the twenty-four, that by her Light fhe may compenfate, in fome Degree, for the Want of the Sun. There is alfo another Particularity, belonging to the Moon, and that is, that the beft Telefcopes have never yet been able to difcover any Clouds paffing between the Sun and it, fo that in human Probabili- ty, it has no fuch grofs Atmofphere furrounding it, as there is about this Earth, which divides the Wa- ters that are in the Clouds above the Firmament, from the Waters which are under the Firmament. And of Confequence, there can be no Rivers, no bubbling Fountains, nor purling Streams ; but pof- fibly the Cafe may be the fame with them, as Plato fuppofeth Let. XIV. of the Old and New Tejlament. ^Sy fuppofeth it to be with the Inhabitants of the happy IJlands in ElyCium^ and that Air may be to them, what Water is to us ; and lb the Inhabitants of the Moon, if they may be f.iid to breathe at all, muft breathe a line ^therial Fkiid, and always enjoy a perpetual Se- renity of Weather. The next primary Planet to the Earth, is that which is called Mars^ whofe Diameter is four thou- fand four hundred and forty-four Miles ; and its mean Diftance from the Sun, is one hundred and twen- ty-three Millions of Miles. What is remarkable in this Planet is, that the Axis of its diurnal Revolu- tion round its own Center, is perpendicular to the Plain of its annual Orbit round the Sunj from whence it follows, that, as the Sun is always in the Equator, the Inhabitants have equal Days and Nights through the Vv^hole Year, and have no Va- riety of Seaibns. The next Planet in this our Solar Syftem, is Ju^ pilcr, whole Diameter is eighty-one thoufand Miles ; and its mean Diftance from the Sun, four hundred and twenty-four Millions of Miles. Its Axis, like that of Mars, is perpendicular to the Plain of its Orbit round the Sun, and, of Confequence, its In- habitants alio enjoy equal Days and Nights, and have no Variety of Seafons. What is peculiar to this Pla- net is, that it is by much the largeft of any of the Planets, and has four Moons to attend it, which feerri necelTary, on Account of its great Diftance from the Sun, to furnifti Sight for its Inhabitants, during the Night Seafon. The next and outermoft of thefe primary Planets, in this Syftem, is called Saturn ; but as, I fuppole, you are already fufficiently tired, with the Length of this Epiitle, I fhall refer the Confideration of that Planet, and the few Reflections I Ihall make UDon the Whole, to my next Letter. tVbo aniy &c. LET- 3^8 A Vindication of the Hijlories Part II. LETTER XV. Mv Lord, WE come now, my Lord, to confider the laft of all the primary Planets, which is Saturn ; whofe Diameter is 61,000 Miles, and its mean Di- ftance from the Sun is 777 Millions of Miles. What is peculiar to this Planet is, that, befides five Moons, it is environed alfo with a Ring, or Belr, which fome- times lieth fo obliquely, with regard to the Plain of the Earth's Oibit, and at fuch a Diftance from the Body of Saturn^ that the fixed Stars may be feen by us between this Belt, and the Body of the Planet. "What the Ufe of this Belt or Ring is, is not agreed upon ; but the moft probable Conjedure is, that it is to encreafe the Light of the Sun, on account of the extreme Diftance which this Planet is from the Sun. For, as the Force of the Sun's Light decreafes in Pro- portion to the Squares of its Diftance, and as that Planet is nine Times as far from the Sun as we are, the Sight of the Sun is eighty-one Times lefs in Sa- turn than it is with us. And therefore, this lucid Cloud, which furrounds that Planet in a Ring, may probably be defigned by the Creator as a Lens, or Burning-glafs, to colled: the Rays of Sight, and caft them on the Body of the Planet for the Ufe of its Inhabitants. From what hath been faid of the mean Diftance of this Planet from the Sun, as you know the Circumfe- rence of a Circle to be nearly equal in Length to three of its Diameters, it will follow, that the annual Orbit of this Planet round the Sun will be a Courfe of four Dillions, fix Plundred and fixty-two Millions of Miles. Let. XV. of the Old and New Tejiament. ^Sg Miles. In which Computation, however, we do not pretend to be fo exafl as not to be miftaken in fevcral MilUons of Miles ; for as we are not very certain of the real Diftance of the Sun from any one Planet, a fmall Miftake in the firft Computation will make a very large one afterwards. But as I have in thefe Computations given the leaft aflignable Diftance, therefore, the annual Courfe of Saturn cannot be lefs than what I have mentioned, although it may poffibly be, and probably is, feveral Millions of Miles larger ; which, however, we Aftronomers value no more fling- ing into the Account, than the richeft of our earthly Mites do an Inch or two of Land, Vv^hen they are fet- ting it by the Acre. And now having gotten fome planetary Ground be- fides this Earth to fland upon, I Ihall attempt to build fome Structures on it, which you may perhaps call Cafiles in the Air \ but which, I can affure you, will neverthelefs have a good deal of Solidity in them, and fhall be well founded on true Argumentation and Ibii.d Reafon. '-" For, i-fty Lord, I would not have you imagine that T was at all this Trouble in letting before you the Diftance and Bulk of the Planets, barely to inform you of that v/hich every Treatife of Aftronomy couJd as well inftrudt you in ; but that I had alfo a further View in recapitulating the Immei.fity of their Di- ftances, one from another. ■ For, having confidered the feveral Planets which compofe this folar Syftem, and having taken Notice of the Size of their Diuneters, their mean Diftance from the Sun, and of Confequencc pointed out the immenfe Space of their annual Orbits, and concluded with that of Saturn^ whofe annual Courfe muft, at leaft, be aCircle ot four Dillions, fix hundred and fixty- two Millions of Miles j I now fuppofe, that, by this Time, your Ears may be fo accuftomed to the Sound of Millions of Miles, as to reckon a few Millions a B b Matter 1 3:70 A Vindication of the Hijiories Part II, Matter of no great Confequence. And if fo, I can ^ffure you, that, when you proceed to confider the Piftances of the fixed Stars from one another, you will regard an hundred Millions of Miles, not fo much as you now do one fingle Cubit. To convince you of which, I need only give you this one Inftancc, that the whole Diameter of the Earth's annual Orbit \ which amounteth at leaft to 1 6a Millions of Miles, is fo much lefs than a Cubit, when compared to the Diftance of the fixed Stars, one from another, that it is only to be confidered as a Point, or lefs, if poflible, and will befl be made appear to you from the annexed Diagram. See Plate X. Fig. i. Suppofe the Line A B to be the Diameter of the Earih's annual Orbit. And that an Aftronomer in the Month of o^/'/(?»?^^rtookanObfervation of the StarX fromthePointB, anil marked the Angle with his Line of View made on his Inftrument ; and that he took an- other Obfervation from the Point A to the fame Star, in the Month of March following, when he would be on the direft oppofite Side of the Earth's annual Or- bit, or 160 Millions of Miles diftant from the Place he was in the preceding September-, if the two Lines of View, drawn in September and March, ever made any Angle, the Diflance of X would, by the Rules of Trigonometry, be veryeafily calculated, if the Angle was ever fo fmali ; provided it was only afTignable in the leaft Degree. But as you may perceive that the further the Star X is removed from the Line A B, fo much in Proportion doth the Angle at X decreafe. Whit then do you imagine muft be the Diftance of X from the Line A B, when the Point X is fo far re- moved from the Line A B, as to make no fenfible Angle at all .? Which is the Cafe of the fixed Stars ■with regard to us. To which I know your Anfwer muft be,' that you have not either Words or Numbers to expivfs it by ; unlefs you make ufe of fome nega- tive Xeirps, fych asJnfinite or indelanitej ^c. Let L E T . X V. of the Old and New Teftament. 371 Let us, however, purfue the Thought, and confi- der, that, if the Diftance of the neareft fixed Star is fo immenfe as to wane Words or Numbers to exprefs it, what mufc be the Diftance of thofe that are fdll as far further from the neareft fixed Star, p.s the neareft fixed Star is from us I For, as we fee a Difi-erence in the Magnitude of the fixed Stars, it is more than proba- ble that this different Appearance in their Size, arifeth from the Difference of their Diftance from us. Be- caufe, every Improvement in our Telefcopes ftiJI en- creafes the Number of the Stars, and rendereth Mul- titudes of them vifible, which are undifcernibie to the naked Eye. But here it ought to be remarked, that although the Brightnefs of the fixed Stars is encreafed by a I'de- fcope, whereby they are rendered more vifible, yet their Size is not, which is a great Proof of the Im- menfity of their Diftance ; and is likewife a Proof, that they all fliine with an original Light of their own, and not with a borrowed Light, as do the Planets. For when the Planets are viewed through a Telcfcope, they have juft the revjrfe Effeft, of the fixed Stars, their Size being encreafed by it, but their Light di- miniftied. Let us therefore draw forth our Telefcopes, and view that Groupe of Stars, which twinkle towards the North, and view them one by one, until we find out fome fo fmall as almoft to elude the Sight. And then let us confider, that if that one which is neareft to us, be at an infinite unmeafurable Diftance, how infinitely- infinite muft the Diftance of the remotcft of them be? And now turn the Telefcope, and view that other Groupe which ftiineth in the South, and confider them in the fame Manner -, and then refiecft alfo how in- finitely infinite muft the Diftance of the remoteft Stars in the South be from the remoteft Star in the North } Look in the fame Manner towards the Eaft, and to- wards the Weft 5 above -, below ; around i and you B b 2 will 37* ^ Vindication of the H'ljl cries Part II, will fee the fame Kind of Objefts. Lay afide then all Numbc^rs, for they are all ufelefs •, and compute by Infinites •, and you may go on adding Infinite to In- finite, in an arithmetical Progreffion, until the infinite Piftance between any two fixed Stars dwindleth into nothing. And yet certain it is, that this inconceive- able Plenitude of enlightened Matter, which is ex- tended all around us in a fpherical Expanfe, is never- thelefs confined within certain Bounds ; and that the unmeafureable Length of Way which ftVetches be- tween the two mod diftant Stars, whether vifible or invifible, is all finite •, and that which is truly infinite, extendeth infinitely beyond all this again [3]. How fliort then, will you fiiy, is the Line of Man's Underftanding, which cannot meafure that little, that almoft nothing ol Diftance, which there is, compa- ratively fpeaking, between any two of the fixed Stars that are neareft to one another ? Short it is, indeed, and very fhort. To convince us of which we need not have Rtcourfe to the Skies. For if we do but Gift our Eyes round about us, and contemplate thofe Things which are upon Earth, we fhall find that there is not one of all the various Things that furround us, but what containeth fome- thing in its Frame and Compofition, that fijrpalTes the Wifdom of Mm to account for. The little con- temptible Particles of Duft which we daily tread un- der our Feet, arc furnillied with various Properties, vvhich are beyond the Power of the moil fubtil Phi- lofopher to explain. And yet, little as they are, their Bulk, when conipared with that of fome living Ani- [3] Mr. Eutyie, in his Efiay o\\ the Origin of Ideas, when fpeak- pf Thougki, has this Expreffion. " Thought can in an Inftant " tranifoit us into the moil dillant Regions of the Univerfe ; or '? even beyond the Univerfe, into the uisbounded Chaos, where *' Nature isfuppoft'd to lie in total Confulion." What a Chaos of Confaiioa is there in :h;s Propofition ? What an Heap of Abfurdities ?j Wh^t^jidiculous Idea is here given of Nature, of infijiite Space, and of God ? mals Let. XV. of the Old and Neiu 'Tejlanknt. ^7^ mals that are made vifibJe to us by the Help of a Mi- crofcope, is inconceivably great. ¥ov^y[^. Leuwen- hoek afierts, that upon viewing the Milt or Semen Maf- culinum of a Cod-fifh, with a Microfcope, fuch Num- bers of Animals with long Tails were found therein, that at leaft ten thoufind of them might well be fup- pofed to exift in a Drop of Fluid no bigger than a Pin*s Head [4]. And that upon opening the feminal VefTels of a Cock, which he had killed, and fqueezing out a fmall Drop of the Semen, and viewing it in a Microfcope, Legion* of Animals appeared therein, fwimming in Crouds together, and croffing one an- other with wonderful Brifknefs and Vigour ; whofe Size was fo extremely minute that a Million of them might be fuppofed not to exceed the Bignefs of a Grain of Sand [5]. If then the Things which are upon Earth puzzle the Underftanding, how fhall we comprthend the Things which pertain unto Heaven ? If thofe Things with which we daily converfe, which our Eyes have feen< and our Hands have handled, are too mighty and too wonderful for us ; if we know not our own Things, and fuch as are grown- up with us ; how fhall we com- prehend the Way of the mofl Higheft ? And now you will afk, Of what Ufe then is all our Wifdom and all our Learning ? It is to teach us our own Ignorance, and to convince us of our own Im- potence ; and thence to refer us to the one, only wife, infinite, eternal God, Creator, Governor, and Pro- testor of all Things ; in whom v/e live and move, and have our Being. — For this is our Wifdom, and our Underftanding is this. - And to find out this, we do not ftand in Need of GlafTes. For, that there is a GOD, all Nature crkth aloud in all its Works. Or, as St; Paul exprefTeth it, ^he invifihle '■Things of GOD from the Creation of thi ' [4] Arc. Nat. Tom, I. Part II. p. 9. [5] Id. Tom. 11. Part II. p. 369. B b 3 mrldi i^74 ^^ Vindication of the Hijtories Part II. Worldy are clearly feen^ being underjlood by the Things that are made, even his eternal Power and Godhead. Or, as the moft elegant Author of the Book of Wifdom hath oratorically worded it, Surely vain are all Men by Na- ture who are ignorant of GOD, and could not out of the good Things that are feen know him that is ; neither by confidering the Works, did they acknowledge the Work- majter : But deemed either Fire, or Wind, or the fwift Air, or the Circle of the Stars, or the violent Water, or the Lights of Heaven, to be the Gods which govern the World, With whofe Beauty if they being delighted, took them to be Gods ; let them knozv how much better the Lord of them is ', for thefirfl Author of Beauty hath created them. But, if they were q/ionifhed at their Power and Virtue, let them learn from thence, how much mightier he is that made them. For, by the Greatnefs and Beauty of the Creatures proportionably the Maker of them is feen [6]. And, indeed, if we do but open our Eyes, and caft them round abous us, and furvey the Hoft of Heaven, we may, wiihont the Help of GlafTes, perceive that this planetary Syftem of ours is environed all around with Stars of various Magnitudes, whofe Numbers cannot be afligned. And (hall we poor Reptiles imagine this vaft Apparatus of God's Handy-work, the inviiible as well as the vifible Hod of Heaven, were made only for the Ufe of Man, to enlighten th^ bewildered Traveller in the Night ; none of which, except the Moon, giveth him fo much Light, but that he would be better pleafed with a Lantern and Candle ? Or, Ihall we not rather conclude, that thofe Stars, which fhine like our Sun, with an unborrowed Light from any Original but thf^ir great Creator, were form- ed for the Ufe of fome intelligent Beings, who are capable of enjoy mg the Btnefit of that Light and Heat ^vhich they difpenfe abroad ? And of Confe- quence, that each ot thefe Stars, which are at fuch [6] Wifd.xiii. i,&c. immenfe Let. XV. of the Old and New Tefiament. 275 immenfe Diftances from each other, may, as fo many Suns, be the Center of feme planetary Syftem of its own, where the leveral inrelliiient Beings which in- habit thofe revolving Worlds, that are placed by Al- inighty God at then due Diftances from this Sun of theirs, and within the Sphere of its central Activity, Ihall reap the Benefic of its benign Influence, and laud and magniiy the great Creator's Name ? In which Article of Faith and religious Worfliip, they, and we, and ail cr£ated Intelligences, who are dignified with a Power of Refledion, do, or ought to agree, let their Natures and their Relations to one an- other, or their Modes and Manner of Worfhip be ever fo various. For, although we fhould fuppofe each of thcfe different numberiefs Planets to be inha- bited by thinking Beings, who widely differ from each other in their bodily Frame and Confcitution, or in the Pow^'T of their Underftanding, or in the Forms and Ceremonies of their Religion, in this they muft all agree, tj worfhip God. And although we fhould fuppofe that they may have their feparate and diilindt guardian Angels, Interceffors, and Mediators between them and the fupreme God •, yet, in this Aft of De- votion, we and they, and all created moral Agents of what Rank or Degree foever, whether Angels or Archangels, Cherubims or Seniphims, muft ail unite, to adore the one only fupreme God, who is the Cre- ator and Preferver, not oniy of this or that particular Planet, but of the univerfil World. And therefore, we ought to confider this whole Univerfe as one Com- munity of Spirits, which may all contribute to eom- pofeone grand Syftem with God at their Head. And, as to the Obj'^6lion which your Lordlhip ^vas pleafed '• nake, when I laft had the Honour ot con- verfing with you on this Subjeft, with regard to the feeming ConfuHon and irregular Dilpofuion of the fixed Stars, tl is owing to the particular Siacion of our little W orid in the grand Syftem ol tiie Univerfe, B b 4 and 376 A Vindication of the Hijiortes Part 11. and not to the real or irregular Difpofition of the Scars with Reference to one another •, which may be adjufted with the greateft Symmetry, and placed in the m.ofl: beautiful Order, with regard to ibme one Point of View, and yet feem irregular and confufed, if viewed Irorn any other Point whatfoever, as may appear from the annexed Diagram. See Plate XI. "Where the feveral Stars, when viewed from the Cen- ter A, are, and would appear, all to be in regular Or- der j whereas, if they were to be viewed from the Point B, v^'hich I v/iil fuppcfe to be our Sun, they wouid appear to be nothing elfe but a Heap of Con- fufion. For, as the humam Eye, after certain Li- mits, is no Judge of Diftances, all the Stars appear to us as if they were fet in one extended Plain. And of Confequence, although we might fappofe the fixed Stars to be fituated with regard to one another, in as regular a Difpofition as they are in the annexed Plate, and that the whole Globe of the univerfal Creation was regularly filled with them •, unlefs cur little Atom of a World was placed in the Center ot the Whole, the View and Profpe^l of the Skies muft exaftly make the fame irregular and confufed Appearance that it doth at prefenr. And, if every one of thefe Stars may reafonably be fuppofed to have a Planetary Syitem revolving about itfelf, well might our Saviour fay, that in his Father's Houfe are many Manfwns. And with the fame Rea- fon might the holy Pfalmift exclaim and fay. What is Man^ O GOD, that thou art mindful cf him, or the Son of Man that thou fo regardefl hi-m ! Not that I defire thefe Thoughts to be raifed in your Imagination to diminifh your Thankfulnefs to God for your own Creation •, for v/hy fhould your •Eye be evil, becaufe he is good ? But to open your Mind by enlarging your Thoughts of the divine Om- nipotence-, and that you may defpife thofe narrow minded Mortals, who imagine the Power and Good- nefs Let. XV. of the Old and New Tefiament. 377 nefs of God to be limited within the Bounds of their own Planet •, or, what is infinitely worfe, who fuppofe the Kingdom of that fupreme God [7], who?n the Hea- ven of Heavens cannot contain^ to be confined within the ftinted Limits of fome narrow Seft. And now, I might proceed to confider thofe an- gelical Beings who are not appointed to dwell in any of thefe Planetary Regions, as their fixed Abode ; but being the MeJJ'engers of that Almighty God, who fitteth enthroned in the Center of this unbounded Univerfe, where the more immediate Prefence of his refulgent Glory may manifed itfelf to thofe exalted. Beings whom he is pleafed to honour with this beati- fic Vifion ', and where they may receive rhofe Com- mands which he is pleafed to communicate to them, and truft them with the Execution of, either in paiTing from World to World, or in taking Care of fuch Worlds as are committed to their Charge -, concern- ing which, although I have many things to fayimtoyou^ that are neceflfary towards the Explanation of the Eli- ftory of the Fall and Redemiption of Mankind, yet I think it prudent to defer the Confideration of them for fomeTime, becaufe, I fear, yon are not able to bear . them. Who amy My Lordy Sec. [7] J°^' *xii. 22. 2 Chron. ii. 5, 6. A VIN- 1- -f* ^y E PART.ff /^/^ . S- /^. / PjfiT. II . E :-">^x ^ _..---' ^ ^ ^_ -^^^'^^^JZZZ::^::::^^^^^ ■%^M^. "■--^^/^ ^^/•<^.--- P/a/? // Part.H , * f ^ -^ • If * ^ ^ . If * ^ ^ « ^ ^ )f ^ ^ )f i»- iK ¥ ^ ^ M * ? ^ ^ 'f ^ * * ^ ^ -^ ^ * ^ • • ^ ^ * ^ -► -^ -^ . ^ .^ ^ A VINDICATION OF THE HISTORIES OF THE Old and New Testament, PART III, Containing fome OBSERVATIONS ON THE NATURE of ANGELS, And the Scriptural Account of The Fall and Redemption of M A N K I N D. In a Series of LETTERS to a YOUNG NOBLEMAN. A VINDICATION OF THE HISTORIES OF THE Old and New Testament. PART III. LETTER I. My Lord, Q< O M E Years ago, when I did myfelf the Honour \^) of writing to your Lordlhip concerning the Pe- trification of Foflils, and was led to the Confideration of the Mofaical Account of the Creation and Deluge, and the ReconciUation of them with Reafon and Phi- Ipfophy •, I then attempted to proceed further, in order to open and enlarge your Mind, by giving you fome- View of other Worlds befides thofe which are contain- ed in this Solar Syftem : And propofed entering into the Confideration of Angels, of which there is fo inuch Mention made in Holy Writ ; and concerning which I had many Things to fay ynto you, but de- ferred 5^2 A Vindication of the Hijiories Part III. i^vveA any further Proceeding at that Time, becaufe I was afraid you was not then able to bear them. And having been fince called upon to vindicate the Authenticity of the Hiftories both of the Old and New Teftament, from the Objedions raifed againft fhem by the late Lord Bolingbroke \ in the firft Fart of that Work I remarked, that Mr. Hume., in his EJfays moral and political [ i ], v;hen fpeaking of philofophical Devotion, which ht fays, is *' the Effed of high Spirits, " great Leifure, a fine Genius, and a Habit of Study " and Contemplation," addeth, '' But, notwithftand- " ing all thefe Circumftapces, an abftraded invifible " Objedl, like that which Reafon alone prefenteth to " us, cannot long aftuate the Mind, or be of Mo- *' ment in Life. To render the Paffion of Continu- *V ange, vy^e muft find fonie Method ©f afFeding thQ •' Senfes and Imagination, and muft embrace fomc " hiftorical, as well as feme philofophical Accounts *• of the Divinity.'* Upon which, the Obfervation I then made was tH». - That as Mr. Hume ingenuQufly acknowledges^ that natural Religion will not furnifli us either with hiftorical, or philofophical Accounts of the Divinity, if we would have any fuch Accounts, we muft have Recourfe to Revelation. For, if we believe that God adeth with Men according to the moral Fitnefs of Things, we cannot but fuppofe, that God hath given us fome fuch Accounts of the Divinity, in order to aduate the Mind with Devotion \ and hath difcover- ed to us fome Method of affeding the Senfes and Imagination, on Purpofe to render that Paffion of Continuance, and to make it of Moment in Life. Which, I then faid, I hoped I fliould be able to con- vince your Lordfliip hath really been performed in the Books of the Old and New Teftament, whenever I fhould fend you thofe additional Letters, which I gave your Lordfiiip fome Reafon to expedt at the [i] Hume, Eff. xxi. Clofe Let. I. of the Old and New I'eftament. 383 Clofe of our former Correfpondence : And, which I truft in God, I have fince executed in thofe Letters, which, though laft written, were firft printed. Where- in 1 endeavoured to Ihew, that the Books of the Old and New Teftament carry with them all the outward, as well as inward, Evidence of a divine Revelation, that the Nature of the Thing will bear. I likewife mentioned, that in order to underftand either the Jewijh or Chrifiian Religion, as revealed in the Scriptures, we muft confider that we are informed therein of other intelligent Agents, befide either God or Man, which have an Influence in the Tranfaftions of this World, And, that therefore we ought to con- fider this whole Univerfe as one Community of Spi- rits, which may all contribute to compofe one grand $yftem, with God at their Head ; in which an infinite Number and Variety of Beings, befide Mankind, may be concerned, and which we muft take into the Ac- count, before we can frame any tolerable Notion of the Adminiftration of God's Providence in the Jeivijh^ pr Chrijlian Difpenfations ; that is, either of the Fall ©f Man by the Temptation of Satan^ or of the Re- demption of Mankind by the Sufferings of the A/*?/- Jiah. And therefore, I now fit down with a Defign of purfuing this Scheme, and performing my Promife. But, before we proceed any further, I cannot but obferve, that this ConceiTion, here made by Mr. Hume^ of the Infufficiency of natural Reafon with regard to Jleligion, is very ftrongj and accounts in fome Mea- furc for the Conduct of thole Perfons, who fetting out on the Principles of Deifm alone, too frequently, thro* a Want of Belief in fome hiftojical Account of the Divinity, whereby to aduate their Senfes and Imagi- nation, conclude their Enquiries in Scepticifm, or Athtif^>i. Whence one would be apt to conclude that it w«is the original Lefign .of our Creator^ thatR,e:ifon and Revelation fliould go Hand in Hand lo-^etl.er ; and that Rcalon, in its natural State, is to be looked UpOli 384 ^ ViAatim of the Hiftories Part III. upon asarough Diamond, covered over with a thick Cruft, which mult be cut through, and polifhed by Revelation, before it will give its true Luftre. For, though it- is natural to think that Reafon alone ipight bea lufficient Guide to rational Creatures •, and acfafficietit-Teft, without the Aid of Revelation, for the Difcrimiiiation of the Righteous from the Wick- ed ;' arid although at pre fen t, nothing is mors eafy and plain to be feen than- that there is but one GOD," eiernai^ immortal^ iwu'ifible^ and that the Juftice of this' GOD in the Government of this Workl, as at prefent adminiftredj. is not to be vindicated without a Refe- rence to a future State -, yet Matter of Fa6l it is, that the Generality of the Heathen World did not fee it; and that even Socrates and Cicero had but an imperfe6t Glance of it ; and this Glympfe probably owing to fome traditionary Revelation delivered from the He- hrews to the Egyptians^ and from the Egyptians to thofe Gtacian Poets from whom Socrates [2^^ declareth he received his own Information. For Experience fhew- eth, beyond all Contradidion, in thofe Countries v/here the Light of Revelation hath never fhone, that natural Reafon is very infufRcient to inftruft Man- kind in the Duties of Religion, and that the Natives of thofe Countries, as in America for Example, are to this Dayman idolatrous, rude, uncultivated, barbarous People; who, for Want of fome true hiftorical Ac- count of the Deity, whereby to a6tuate their Senfes, generally form to themfelvcs an imaginary one. And if they are free from fome of thofe hypocritical Vices, which are pradifed in the politer Regions of the "World, this does not arife from their Innocence, but their Ignorance ; lay but Temptations before them, give them but an Opportunity of gratifying their more brutal Paflions of Drunkennefs, Revenge, or Luft, and you will fee v/ith how fhamelefs, and un- [2] Plato in Phacd. bounded Let. I. of the Old and New 'tejlament. ^S$ bounded an Avidity, they will indulge their Appe- tites. Human Reafon is diftributed by Almighty God in fuch a Proportion as may ferve to be a moral Guide to all Mankind in this State of Probation and Trial, in which their Conduct will be accepted according to that a Man hath^ and not according to that he hath not ; and they who have no better Law, will be a Law unto themfehes. But, although it is their beft, it is by no Means an infallible Direftor ; and even where it is improved by Knowledge and Experience, and un- adulterated by PafTion, is yet liable to Miflake and Error. But when it is rude and uncultivated, blinded by Ignorance, and vitiated by PalTion, it is then apt to run headlong into Error, and frequently fixes its final Determination in obftinate Perverfenefs. And, as thefe are Matters of FacSfc which cannot be denied, it is in vain to fay, that under thefe Circumllances a Revelation from God of fome true Hiflory of the Divinity, and of .the Methods of rendering ourfelves acceptable to him, would not be of Ufe to Mankind. Why it hath pleafed God to form, or permit Man- kind to be formed, after fo imperfed a Manner, as to fland in Need of a Revelation, is another Qiieftion, and mayfurnifh Matter for a fubfequent Epiftle[3] : But, under the prefent Circumftances of human Na- ture, it is vain to afiert, that a further Revelation of the divine Will, than that which unaflifted Rea- fon can alone afford, would not be of Service to Mankind. But, now I fee your Lordfliip will afk, what I think of the moral Writings of Cicero, Plutarch, Se- iieca, or EpiBetus ? To which I anfwer, that it was with them as it is with us at prefent in Regard to the Weft Indies -, the Way to which is now eafily found out after it was once difcovered by ColumbuSi For it is plain to be feen, that they have raifed themlelves [3] See Letter Vlf. G e from 386 A VinS!icatlon of the Hiji cries Part III. from the Ground on the Shoulders of Plato. And, it is as manifeft, from the Account v/hich Plato giveth of the Formation of the World [4], that he had read the Books of Mofes. And yet, whoever com- pares this Original with all the Copies that have been drawn from it, muft perceive that there are none which come up to it j that all the moral Precepts de- livered by all the moral Writers put together, fall infinitely iliort of the 20th Chapter of Exodus ; and, that the- Law of the two Tables alone, exceedeth all human moral Compofitions, that were ever publiflied, both with Regard to the Shortnefs, Strength, and Extent of the Precepts, as well as the Utility of the Manner of their Promulgation. But, if your Lordfhip further perfifleth, and afk- eth v/hy thofe Perfons, fuch as Lord Bo/ingbroke, &c. who have been bred up under the Influence of Re- velation, and who feem to have no End, but the Love of Truth in their Purfuits, when they find na- tural Religion iniufficient for their Purpofes, have not Recourfe to Revelation rather than Infidelity ? To this I muft reply, that the Caufe of it feemeth partly to be owing to their own prejudiced and con- fined Way of Thinking on this particular Subjedt ; and partly to the Mifconduft of thofe with whom the Publication of Revelation hath been entmfted. For, as to the Preachers of the Gofpel, they, as Lord Bolinghroke himfelf obferves, are not content with having Revelation itfelf, that is, the Old and New ^ejiainent, either publiihed to the World in the Original, or in good Tranflations, nor even with having only " fuch Articles of Faith, or Points of *' Doftrine, eftabliflied, as are clearly revealed in the '* Gofpels \ but require our Belief to an artificial Sy- " item of Theology of their own Compofition, by " which genuine Chriilianity is perverted in a Multi- *' mdt of Inftances, conformable neither to the Reli. [4] Part II. Let. VI. " gion L E T . I. of ike Old am NriV Tefl anient. '^^•j " gion of Nanire, nor to Gofpei Chriftianity, but *' often repugnant to both [5].'* The Truth of which Aflcrcion cannot be denied, as being too evidently praclifed, not only in Popifh, but alfo in Proteftant Countries. Thus, for Exam- ple, in a neighbouring Proteftant Narion, the BeHef of the Mahometan and Calviniftical Doftrine of Pre- deftinacion, the Doctrine of antecedent Grace, and the Athanaftaji Explanation of the Myftery of the Trinity, are all equally eftablifned in the fame Set of Articles with the Belief of God and his CkriH \ and are enforced under the fame Penalties of Excommu- nication with the Dif-belief of the Sacred Writings of the Old and New TeSlament. Now, I will venture to aflert, that to a rational Enquirer after Truth, the Maho/iictan and Cahimjii- cal'DoEtnwt of Prediftination, as well as the Doctrine of antecedent Grace, muft terminate in the Dodrine of ^ Fatality \ and in an abfolute Denial of the Free- dom of the human Will. So that while fach Doc- trines are eftabliflied in any Country as the Dodlrines of Revelation, the Change of Opinion from Infidelity to a Belief in fuch a Revelation, cannot be hoped for with any Degree of Confidence. But that, which feemeth to give moft Offence both to Jeuos^ Turks, Injidds, and Hcretkks of all Denomi- nations, is the Athanqftan Explanation of the Doc- trine of the Trinity ; which indeed feemeth not only contradictory to common Senfe, but alfo to the Scrip- tures both of the Old and New Teftament. For, the Old and New Teflament reprefent tiie McJJhh as being i\\<: Mediator ■hK.iwto.VLXhz Supreme God and Man 1 whereas the Athanofian Doi5lrine will not allow him to be an intermediate Being, as the Term Mediator na- turally implies, but to be a Compofition of two Par- ties, perjet't GOD, and perfe^ Alan. The Scriptures [jj Bolngb. Let. to Alex. Pope, Efq; p 279, &.C. C c 2 reprefent 388 vf Vlndkal'mi of the Hijlories Part III. reprefent the Meffiah as being a feparate and diftin6l Agent from God the Father, and as a<5ting in Obedi- ence to his Commands •, but the Athanafian Doftrine will have him to be the fupreme God himfelf ; and affcrts the Father and Son, the Begetter and the Be- gotten, to be flill one and the fame undivided Sub- Itance or Being ; and is not content with declaring the Son to be of the fame Kind of ElTence with the Father, but infifts upon his being the fame undivided^ or individual Effence, or Being, with the Father. The Scriptures reprefent the Mejp.ah as having been Jent upon Earth, not to do his own Will, hut the Will of the Father which fent hitn [6] •, but the Atkajwfian Do(5trine will have the Perfon fending, and the Per- fon fent, Hill to be but one and the fame Being, and to have but one Will, not only in Harmony, or Agree- ment, but in Reality. For, as Lord Bacon expref- fcth it, " a Chriuiian (that is, a Chrifbian according *' to the Sentiments oi Athanafius) is one that believes '^ Things his Reafon cannot comprehend. He " believes three to be one, and one to be three j a " Father not to be older than his Son ; a Son to be *' equal to his Father \ and one proceeding from " both, to be equal with both •, he believing three '* Perfons in one Nature, and two Natures in one " Perfon [7]." And Dr. South, fpeaking of the fame Opinions, fays, " that if they were not to be adored '* as a Myftery, they would be exploded as a Con- " tradiiflion [8]." And I defire your Lordfhip will now tell me, whether you think that fuch Doftrines as thefe are likely to gain over many thinking Perfons from Deifm to Revelation .'' But^ here it is worthy of your Lordfhip's Notice, that Lord Bacoyi, who was no great Favourite with the Clergy, fheltered himfelf from their Refentment for this Defcription which he here givcth of a Chri- [6] John Jv 34. V. 30. [7] Bacon's Works, Vol. 111. p. 504. £8] South's SerxDODs, Vol. ill. ftian, Let. I. of the Old and New I'ejlament. 3 go ftian, under that well-known Apology, of belicvinp- Th ngs which our Reafon cannot comprehend. As if Faith and Reafon were to be kept at perpetual Va- riance ; or, like the two Ends of a Balance, were al- ways one of them to be up, when the other was down. Whereas, as I before obfcrved to your Lord- fhip [9], it is abfurd for a rational Creature to believe any thing, unlefs he hath fome Reafon for believino- it. And, in my humble Opinion, a Reaibn, which he cannot comprehend, is to him no Reafon at all. Let us fift this Queftion a little, becaufe it is much infifted on, and fee how far a reafonable Perfon ought to believe any thing, which is above his Reafon, or which, in other Words, he cannot comprehend. And firft, it ought to be obferved, that the Virtue or Merit of Believing does not confid barely in Be- lieving ; for then the moil credulous Perfons v/ould be the moft virtuous or meritorious Believers, which is abfurd. But the Virtue or Merit of Believing, con- filts in believing upon reafonable Grounds. Now, a reafonable Ground forBelief, may either pro- ceed from the Nature and Reafon of the thing itfelf,or from Teftimony ; the higheft Degree of which is the Teftimony of God, becaufe he can neitlier be deceived himfelf, nor deceive others. Which Species of Be- lief is commonly diilinguiflied by the Name oi Faiths as the Leftimony of God is commonly known by the Name of ReveUiticn. And in this Senfe alone it is, that I fhall make Ufe of thefe Terms, Faith and Revelation. Let us therefore enquire how far any Perfon ought to believe any Revelation, the Purport of which he does not comprehend. I fay ought to be- lieve, for the Queftion is not, what he may or can believe, but what he ought to believe •, fince fome Men are fo abfurd as to believe, not upon the Tefti- rnony of God, but on the Teftimony of iVIen, fome of the moft ridiculous Fables that can be invented. [9J See Part II. Let. IJI. p. 38. C C 3 It ^go A Vindication of the Hijlories Part III. It onght therefore further to be obferved, that al- though it is our Duty to beheve every thing to be true, which is undoubtedly revealed by God \ yet any Additions to, or Dedu6tions from, this Reiela- ticn, which are made by fallible Men, as they are no Part of the Re'vclation^ are therefore no Objects of our Faith. We m.ay believe thofe Inferences or De- duclions if v/e pleafe •, but we are by no Means ne- ceil; ray obliged to do fo. Eecaufe, that as thefe Ad- ditions or Deduftions are not the TeftimiOny of God, but the P.eafonings of Men, they ought not to be confidered as, and therefore never to be made, an Article oi Faith. It muft be acknov/Iedged, that whatever is revealed by God muft be true in fome Senfe or other ; this however is generally allowed, that it ought not to be believed as true in that Senfe in v/hich it is contra- dictory to our Reafon. And therefore, when our Sa- viour fays, / am the Door, and / am the Vine, &c. as it is contradi£bory to comm.on Senfe to fuppofe thefe Proportions to be literally true, therefore they are on- ly acknowledged to be true in a fpiritual or figurative Senfe. For the fame Reafon, the VVords m.ade Ufe of by our Saviour at the Inftitution of the Sacram.ent of the Eiieharifi, when he took Bread and Wine^ and faid. This is my Body, and This 7S my Blood, are underfcood by all Proteftants to be true in a fpiritual or figura- tive Senfe only •, becaufe it is contradidory to com- jnon Senfe to believe themto be true in a literal one. But further. Whatever Propofition contains a manifeft Contradiftion in itfelf, cannot polTibly be true i and therefore ought not to be believed, becaufe no fuch Propofition can con^e from God. St. Paul fays to the Galatiam, " But though we, or an Angel *' from Heaven, preach any other Gofpel unto you, ^* than that which we have pre.ached unto you, ♦' kt him be a(;:curfed[i]." The Rc^afon tif which f'l QaLi. S, Is Let. I. of the Old and New Tejiament. 391 is, becaufetvvo contradidlory Gofpels cannot pofTibly be both true. And therefore the Reafoning holds lo much the Wronger againft any one Propofition being true, when the Terms in it are conrradii^hory the one to the other. As for Example : Suppofe an Angel ■^from Heaven fliould fliy, that the Son of God was begotten before all Worlds, and yet was felf-cx- iilent ; as the two Ttrms of being begotten^ and be- ing felf-exijtent, are contradidtory Terms, I would with St. Paul fay, let him be accurfed •, as fuch an Angel could not pofiibly be an Angel fent from. God. But there is a Diftinftion made between believing Things that are contradi6lory to our Reafon, and be- lieving Things that are only above our Comprehen- fion. Let it be fo; and then let us fee how far we ought to believe things that are above or beyond our Com pre- henfion. Now things may be above or beyond ourCom- prehenfion, eicher as to the Matter or the Manner of them. They may be above or beyond ourComprehen- fion as to the Matter of them, when the Terms of the Propofition are unintelligible ; and they may be above or beyond our Comprehenfion, as to the Mariner, when the Reafon of the Thing, or the Manner how, is not made intelligible to us. Let us confider each of thefe feparately, and firfl', as to the Man- ner hozv. And let us fuppofe that an Angel from Heaven, of the Divinity of whofe Mifllon there was no Doubt, fhould appear to a Perfon in Africa^ v/ho had never ^tzn any Ice or Snow, and fnould inform him, that in the Northern Parts of this Globe, at certain Seafons of the Year, the Waters of the PJ- vers congealed into fo hard and folid a Subllance, that whole Armies of Men, with all their Cannon and other heavy Baggage, palTed over them with the fame Eafe as tiiey did over dry Land. It is certain, that this African ought to beheve the Matter of Fadfc as related by the Angel, becaufe he can fo far com- C c 4 . prehend ^gi APliidication cf the Hifiories Part III, prehend him, as he undcrflands what is meant by Ar^ ynies marching as it were on dry Ground, But how^ or in what Manner the fluid Waters are fo far con- gealed as ro lofe their Fluidity and become a fojid and fixed Subiiance, as that is the Myftery which he can- not comprehend, that is no Objed: ol his Faith ; not only becaufe he cannot comprehend it, but, indeed, becaufe it was not revealed unto him. He may form Conjeftures about it, or fome of his own Species may help him to reafon on the Subjeft, and he may be- lieve thofe Conjeftures to be true ; but that is no part of his Faith. For, by the Word F.aith I would, to avoid all Cavils, be underftood to mean only our Belief in a God, or in a divine Revelation. And therefore, as the Manner how the Waters are turned Into Ice was not revealed to him by the Angel, it is therefore no Objeifl of his Faith. Let us agai{i fuppofe this Angel fhould inform this 'African-, or any other Man, that there. were three ]Perfons in Heaven, called Father, Son, and Holy Ghoft, and that thefe three were one \ there is no Manner of Doubt, but that the Perfon to whom the Revelation was made ought to believe that what the Angel faid was true, though he could not comprehend the Manner How. For, though he is certain that three Perfons cannot be one Perfon in the fame Senfe of the Word, yet he may be fure that their being one is true in fome Senfe or other. But as that Senfe was not revealed, this Part, which is the Myftery^ and "which he therefore does not comprehend, is no Ob- je6l of his Faith. And, although he and his Friend may believe their own Conjeftures about the Expla- nation of it ; yet furely thefe human Conjedures, or Pecifjons, ought not to be impofed, either upon th^ni- felves, or others, as Articles of Faith. Thus far 1 have inftanced in a Revelation, where |:he Terms of it are intelligible, though the Manner }?Qw is npt : But if wt com? to confider our Belief in any X-ET. I. of the Old and New Tejlament. 393 any Propoficion which we do not comprehenc), be- caufe the Terms of it are unintelligible ; then the Ar- gument will appear fo much the ftronger. Let us theretore fuppoie that an Angel fhould re- veal unto any Man, that there was fuch a I'hing in Heaven as an Abdoluheden \ and that there was no Doubt to be made of the divine MifTion of the Angei, or of his having fpoken thefe Words, And then the Queftion will be, what is this Man to believe, and how far are thefe Words the Objedt of his Faith ? To which the Anfwer is, juft lb far as his Reafon can comprehend them, and no further. For, as here is nothing revealed that is contradidory to his Reafon, but only fomething, the Meaning whereof he cannot comprehend ; all that can pofTibly be required oi him to believe is, that the Angel fpoke thefe Words, and that there is fuch a Thing in Heaven as an AtJoIube- den. But what that Ahdolubeden is, whether it is one Subflance or two ; whether it is a material or Ipiritual Exiftence, he is neither obliged to believe, nor in- deed ought he to determine any thing about it. This Part which was not revealed, continueth to be a My- Jler)\ and is therefore no Objeft of his Faith, and mull continue fuch until it pleafeth God to make fome further Revelation about it. He may very rea- dily believe the Angel and the Revelation, that is, he may believe, that what the Angel faid was true; but what the Word Ahdolubeden means, which is the Myflery^ as that was not revealed, he is not obliged to believe any thing about it. And if any uninfpired Perfon fhould prefume to explain it to him,' he is fure- Jy at Liberty to rejed all fuch Explanations ; unlefs fuch Perfon can prove himfelf to be infallible. However, as this is the great Subterfuge of the Defenders of the Athannfian Do6lrine concerning the Trinity, I muft beg your Lordfliip's Pacience till, for your Satislaflion and my own, I endeavour to put this Queftion in another Light. And let us fuppofe that 394 A Vindication of the Hijlories Part III. that an Angel from Heaven (hould fay thefe Words to an illiterate Man, yMu'b^ c-ixvlov, this would be a MyJIery to him -, though there vv-ould be no Myjiery in thefe Words to any one who underftood Greek. He might believe that what the Angel faid was true *, but the Meaning of thefe .Words would continue to be a MyjUry to him, till they were explained, or re- vealed unto him, and then they would be no longer a MyJIery. In like Manner, every Propofition, the Terms of which we do not underftand-, contains what is a Myftery to thofe who do not underltand them ; and it is impoffiblefor fuch Perfons reafonably to form any Notion, or Belief aboyt them. So that the common ExprelTion oi believing a My- jiery^ feems to be a very improper one. We may- believe that there are Myfteries in Religion, or that certain Words contain a Myftery ; but our Belief cannot reach the Myftery any more than our Know- iedge can. Let us but change one Word for another, as we do Letters of the fame Value in Algebra^ and this Problem will, only by ftating it properly, work out its own Solution. Thus, for Example, if we infert the Word Secret, inftead of MyJIery, we fhall readily fee the Impropriety of Speech in faying, that ^ve believe a Secret. For while a Thing continues to be an abfolute Secret, it is impofTible for any one to be- lieve any thing about it. We may indeed believe that there is a Secret ; but we cannot properly be faid to believe the Secret. GuefTes and Conjedlures may be formed, juft fo far as People imagine they know fomething about it •, but, as far as it continueth a Se- cret, Belief can not. Behold, faitlv St. Paul, I Jhew you a Myjiery ; we JJjall not all Jleep, but we Jhall all be changed [2]. Which, as foon as it was told, was no longer a My- ftery, and therefore this Propofition that we jhall all be changed, is a proper Subjed: for Belief. But how [2] I Cor. XV. 51. » this Let. I. of the Old and New T'cftament. 395 this Change is to be effeeted, flill continucth a My- Jicry ; and is therefore no Objeirit impUes a Contradidlion. The further Confideration of which, I (hall referve for the Subject of our next Correfpondence, as J fear I have at prefent fufficient- ly tired your Lordfhip with the Length of this Epiftle. J'Vho am, &c. [3] Doling. Let. to Alex, Pope, Efq. LET- 39^ A Vhidication of the Hijlmes Part lU. LETTER II. My Lord, I A M much obliged to you for the Honour of your Letter, and in particular for the great Conccra you are pleafed to exprefs for my Safety and Welfare. In Anfwer therefore to your Lordfliip's ^t^rSf Whether I am not afraid of being branded with the odious Name of Heretick, for talking fo freely ^bouc Myfter es, and the Athanafian Dodrine of the Tri- nity ? I will truly and honeftly reply, that I am nor. It is a Term of Reproach, which defigning Men, who have no other Merit, but their reputed Or- thodoxy, are fond of giving to thofe, whom they would have excluded out of the Church ; becaufe thereby there would be more Room made for them- i'tlves, and others as ignorant as them. There are alfo many intemperate Zealots, who, without fuch interefted DeHgns, beftow that infamous Name with great Freedom on thole, who differ in the Icail from that Syftem of Religion, whk:h they, whether with or without Reafon, have adopted. But, to a ratio- nal Inquirer after Truth, who is not felf-condemned, it is Vox ^ p'aterea Nihil, I do not fay this, as being ignorant of the Forte of that homely Provc:rb, which faith. He that foUozueih Truth too cl(j[d)\ rtiay happen to get a Kick in the Chops. Nor am I ignorant of the Fate of Socrates, who was put to Death by the Priefts of thofe Days, for fpeaking, Senfe in Matters of Religion. Nor am I a Stranger to what befel Jrifiotle, who would have undergone the fame Fate with Socrates,, if he had not fled his Country. Nor do I forget the un- fortunate Let. II: oftbeOldandNeivTe/famcnt. 399 fortunate Cafe of the learned GaliUo^ who was con- demned to Death by the Inquificion at Rome^ not much above one Century ago, for afierting that the Sun flands ftill in the Center of this Planetary Sy- ftem, and that the periodical Revolutions of our Years and Days are owing to the Motions of the Earth round its own Center, and round the Sun. V^'hich Doftrine he was forced to recant, in order to fave his Life, and was obliged publickly to declare this Doctrine of his, to be an heretical, and damnable Opinion, diredly repugnant to the facred Writings. And here, my Lord, give me Leave to lament the unhappy Circumftance in which this great, and learned Man was involved -, let me fhed one pitying Tear to the Frailty of human Nature, and as a Tri- bute paid to the Memorial of this great Man's Fall. And let me reap this Benefit from it, with Regard to myfclf, that it may remind me to pray to God in the "Words dictated by our Saviour, that he will net lead us into 'Temptation, but, if he does, that he will, at the fame 'I'ime, deliver us from Evil. As no Man can be fure, when the Day of Trial cometh, how he may be able to abide it. iiolomon, indeed, recommends it to us, to buy the Truth, and fell it not, which however no Man can be able to do, who is not above the Lures, that either Ambition or Interell can fling in his Way ; as well as above the Dread of the Efforts of malicious Bi- gotry. For, though it mult be acknowledged, that the Reformation of the Proteftant Churches from Popery, was founded on the Principle of a free Ufe of Reafon in religious Matters; and, that the Free* dom of Inquiry into the Scriptures of the Old and NewTeftament, has been generally allowed to be the Right of every Subject in thefe Proteftant Countries; yet it cannot be denied, but that this Freedom of In- quiry is at the fame Time rendered ineff^duai by Jhofe Canons of the Church, which denounce Ex- communication 400 A Vindication of the Hijiories Part IIL coriir.unicafion io any one, who fliall find Fault wirl', or utcernpt to make any further Reformation in thole; Articles, that were eftibhfhed even fo long ago i~ the Time of Queen Elizabeth. So that ai- thoug'; the Right o*^ a Freedom of Inquiry is gene- rally aLknoA-ledged, yet there are fuch Reftraints laid upon the Exerciie of this Right, as render it at the faine Time unfafe for any one to make Ufe of it. And, although the Ufe of Fire and Fagot for the ConviL:tio i of Hereticks is publickly difclaimed, yet well I know, tliar even at prefenr, in the Pfoteftant Countries of £»i;/^«J and Ireland^ theie are feme Bi- fhop.^, who [ I ] defunt nonnulla — ~— — . ^ „ — : _ Bur, as I likewife know, that our Saviour hath left it as a Legacy to the Preachers of his Gofpel, who will be zealous for the Truth, that they fhall undergo Per- fecution as well as he [2] •, and as no Truth can be of more Confequence than the true Knowledge of God, I choofe to purfue my Inquiries after this- Truth. And this I fhall endeavour to do in fuch a Man- ner, as cannot well give Offence to the 'Pollers that he \ there being a wide Difference between Advice and Abufe j or between an Attempt to amend, and to overturn, an Eftablifhment. But if an unreafon- able Degree of Offence fhould be taken, I fhall ne- verthelefs proceed iii this Inquiry, without troub- ling my Head at prefent much about the Confe- quence, Your Lordfhip is further pleafed to afk, what good End can be anfwered by Enquires of this Nature ? Do not they manifefuly tend to unfettle the Minds of [1] \'V'hoever would fupply the Deficiency of this Paragraph, may read i Pamphlet entitled, The Dijj.cultiis atid DifcouragLtnents - the higheft and moil compleat Production of God's crea- tive Power ? But that the immenfe Diftance which there is between the infinite Perfection of God, and the Infufnciency of Man, is filled up with Exiftences of various Kinds ; and abounds with Spirits endowed with different Qualifications and Powers, rifing up- wards from Rationality to the higheft Degree of Per- fedion, that it is poflible for any created Beino- to polTefs. But, as Lord Bolinghroke in his firft Eflay of the third Volume of his pofthumous Works, has endea- voured to prove, that there is no fuch Thing as spirit \ this Difficulty, I apprehend, muft firft be re- moved before we proceed any further. For he lays, " That the Faculty of Thinking, in all the Modes of " Thought, may have been fuperadded by Omnipo- " tence to certain Syftems of Matter." And takes a great deal of Pains to prove that there is no fuch Subftance in Nviture as Spirit feparate from Matter ; but that Mind, or Spirit, is a Faculty, or Property, [9] Placode Leg. L. iv. Effay on Spirit, Seft. 3;. fuperadded 4-10 ^ Vindication of the Hijiories Part III, Jiiperadded to Matter. And in Order to prove this, he fays further, that " God aione, the Author of all Be- *' ings, knowshow many diiierentKinds of Subftances, *' how many various Sorts of Beings his omnipotent *' Will has made to exill. But this I fay, that we *' have not the Ikme Proof of the Exiftence of un- *' extended andfpiritual, as \Yt have of extended and "• falid Subftance, We have not the fame Proof, be- *•' caufe we have not the fame Knowleds:e on which *' to ground any." And again he fays, ^' We have " more and clearer primary Ideas belonging to Body, *' than we have to immaterial Spirits," And what then ? Though I have not as clear and full Proof that there is fuch a Place as Jerufakm^ which I have not feen, as I have that there is fuch a Place as London^ which I have feen, is that a Reafon that there is no fuch Place as Jerufakm ? But he proceeds, and fays, " As long as Matter is *■' fenfelefs and inert, it is not a thinking Subftance, *' nor ought to be fo called. But when in any Syfteni '' of it, the eliential Properties of Extenfion, Soli- *•' dity, &c. are maintained, that Syllem is material '* ftill, thougli it become 3. fefifttive Plants a reafoning " Elephant^ or a refining Meta-phyfician. It would be *' Nonfenfe to affert, what no Man does afiert, that " the Idea of Incogitativety can be the Idea of *■' Thinking -, but it is Nonfenfe, and fomething '^ worfe than Nonfenfe, to affert, what you afiert, ** that God cannot give the Faculty of Thinking, *' a Faculty in the Principles entirely unknown to us, " toSyftems of Matter, whofe eiTential Properties are *' Soljdiry, Extenfion, ^f. and not Incogitativety.'* The Force of which Argument lies here, that al- though God cannot communicate contradi6lory Qualities to one and the fame Subjeft at one and the fame Time, fuch a SenfeleiTners and Thinking, In- ertnels and Aftivity ; yet as there is no Contra- did:ion between Solidity, Exccnfion, ^V. and Think- ing, Let. III. of the Old and New ^ejlament 411 ing, therefore thefe may fubfift together in one and the fame Subject. Lord Bolinzbroke is too artful a Reafoner not to lay hold of Mr. Locke's Opinion in his own Favour, who fays, that " he fees no Contradidtion in it, that " the firft eternal thinking Being fhould, if he " pleafed, give to certain Syftemsot created fenfelefs " Matter, put together, as he thinks fir, fome De- " grees of Senfe, Perception, and '1 hought.'* To which I fhall add what Mr. Hume, one of the Senators of the College of Juflice in Scotlaiid, fays upon the fame Subjeft, becaufe I propofe anfwering them all together. For, in a Treatife entitled, Ejfays and Ohfervations, phyfical and literary, read before a Society in Edinburgh, i^c. Mr. Hume endeavours to prove, that Matter may be, and is endowed with an adive Quality. He allows, indeed, that Matter, fofar as we can difcover, is certainly not endowed with Thought, or voluntary Motion ; and yet, fays he, that it is endued with a Power of Motion in certain Circumftances, appears to me an extreme clear Point. To prove which, the i^rgument he makes Ufe ol is to this Purpofe, viz. " Dropping a Stone from a high *' Tower, it falls to the Ground -without any external *' Tmpulfe,fo far as 'uje can difcover. Here then is an *« Effect produced, which every one who has not " ftudied Philofophy will attribute ro a Power in *' the Stone itfelf. One would not hefitate to draw " this Conclufion, fhould the Stone move upwards; " and yet, fetting afide Habit and Cuftom, it will be *' evident, that a Stone can as little move dovv'nwards '* as upwards, without a Vis Motrix. And that this " is a juft as v/ell as a natural Way of Thinking, will <' appear by Analogy. When a Man is in Motion, " we readily afcribc the Effevft produced to a Power " which he pofleflcs to move his Limbs. Why then *' do the Philofophers deny to the Stone, in the A(5l 4 " of 412 A Vindication of the Hiflmies Part III. •' of Falling, the Power of Beginning Motion, a *•' Power wiiich they fo readily afcribe to the « Man V Now, laving and referving to ourfelvcs ail Right to jud Exceptions againft the unphilofophical Manner in which this Argument is ftated ; tor Mr. Hume irn^it as well have inftanced in the Self-motion of a Boar, that is flipped from its Cable, and is carried away by the Current of a River, as in the Self-mo- tion of a Stone that is dropped from a- Tower-, or might have inftanced in the Self-motion of Quick- filver in a Barometer, v/hich moveth upwards and downwards without any external Impidfe^ fo far as we ean difco'ver ; I will, to avoid all unnecelTary Contro- verfies, for the prefcnt, allow the Analogy \ and fup- pofe that the Power by which a Man moved his L>imbs, or excited the Aftion of Thought in his Ivlind, was not only analogous to, but was exaftly the fanrc with that by which a Stone, when let fall, dropped to the Ground •, and will endeavour to fhew that the Vis Matrix^ by which this Effefl is produced, cannot be a Property inherent in Matter. And, what is more, that God cannot give fuch a Power to Matter, wiihout altering the Nature of Things as ROW conftituced ; as this v/ould be adding to Matter a new Quality contradiSfcry to the prefent primary ac- knowledged Properties orMatter, which, according to Lord Bolinghroke, is what even Almighty God cannot do. And, in order to avoid all unneceflliry Cavils, let us firft (late the Queflion in Difpute •, which is not. Whether God can unite two different Subftances,one of which is endued v;ith the Properties attributed to Matter, and the other with the Properties attributed to Spirit, fo as that they may mutually affect each other, and become one Materio-Spiritual Syftem : For this is a Matter of Facl agreed upon on all Sides. But the Queftion is, whether God can unite to Mat- ter I.ET. III. of fheOIdandNew Tejlameni. 415 ter thofe Properties of Adivity and Thought, whrch are attributed to Spirit ; fo as that they may become the Properties of Matter, without the AlTiftance of any fpiritual Subftance to fupport them ? Which is what Mr. Locke, Lord Bolingbroke, and Mr. Hume^ fcem to afiert, and the Advocates for Spirit to deny. Let us not, my Lord, be afraid of great Names i and in the Inveftigation of Truth, let not ths Reije- rence of any Man caufe us to fall-, but, in order to analyfe this Qiieftion, let us fuppofe a Portion, or Particle, of Matter created in any Part of unoccu- pied Space, and at fuch a Diflance from any other material Subftance, as to be quite free from any ex- ternal Influence, and let us fuppofe this Particle of Matter furnifhed with ail the known Properties of Matter, fo that it might rea'ly and truly be acknow- ledged as a compleat Portion, or Particle of Matter, as far as human Underftanding can reach. And then let us confider what would be the Confequencc. Would not the Event be, according to all the known Properties of Matter, that this folid, extended. Par- ticle, v/ould eternally reft [2] in that one Spot of Space, endued with its own unadive Properties of Solidity, Exrenfion, tff. without moving to the Right, or Left ; up or down ? And does it not from hence appear, that, according to all the known Pro- perties of Matter, Rejl or Inactivity is one of the pri- mary, and eflential Ideas we have_ of it ? And does not Lord Bolinghroke acknowledge, that God cannot eodue one and the fame Subjedt wirh two fjch con- tradidlory Qualides, as Refi and Motion, Inertncfs and A^ivity ? And that this Particle of Matter would eternally reft in that one Spot is plain from hence •, becaufe, by the Suppofition, it has no particular Tendency to any one Part of Space more than to another, and [2] See Ncwtoiii Princ. Lex i. therefore. 414 ^ Vindication of the Hijlorks Part IL therefore, for Want of a particular Dire6lion, could not move at all. And the Effed; would be the fame, even though we fuppofed the Power of Attraflion was alfo fuper-added as a Property to this material Particle, for not having any thing within the Sphere of itsAdlivicy to attraft, it would ftill refl: where it was, and only fpend its attractive Power to no Pur- pofe. But let us proceed again, and fuppofe, or fix in our Mind's Eye, the Image of this firft created Par- ticle of Matter with all the effential Properties of Matter, but without Attraction •, and let us fuppofe anodier Particle of Matter lying at a fmall Diftance from it, and a fecond, and a third, and a fourth, t£c. at equal, or unequal Diftances from each other ; would they not all lie for ever, like fo many detached incoherent Particles of Sand, in the fame original Situation, that they were firft placed in by the Hand of their Creator? And, if any externa!, moving Agent was to interfere, might he not remove any, or all of them, where he pleafed, and with the leaft polTible Degree of Force ? Becaufe Matter as Matter has no Weight. The Truth of which Propofition, that Matter as Matter has no Weight, appears from hence 5 be- caufe Weight is nothing elfe but the Tendency of one Particle of Matter towards another ; not only downwards, as Mr. Hume imagines, but either up- wards or downwards ; for two Stones dropped from two high Towers at the two moft diftant Parts of this terraqueous Globe, would both tend towards the Center, and to an Eye placed at the proper Diftance from the Surface of the Earth, would both be feen to move, one upwards and the other downwards at the fame Time, But as thefe Particles of Matter were fuppofed not to have any Tendency towards one Part of Space more than another, therefore they could have no Weight. And under thefe Circumftances, the Let. III. of the Old and Netv Tejtanient. 415 the Eff€(5l would be the fame, whether thefe Parti- cles, or Portion of Matter, be fuppofed little, or large-, a Mountain without Weight being as eafiiy moved as a Mole-hill; for that Bulk, or Extenfion, in Vacuo^ is no Impediment to Motion, is maniteft from the equal Defcenc of unequal Bodies in an ex- haufted Receiver. But now let us fuppofe each of thefe Particles en- dued with a Power ot Attraclion; then the Confc- quence would be, fuppofing them placed within tlie Reach of that Power, that they would mutually move towards each other with a Velocity inverfely proportioned to the Squares of their Diftances ; and would then form one compacfl Body. And, if we fuppofe one of thefe Atoms, or Particles of Matter, endued with a Power of Aitraftion, which was ftronger than that which was communicated to the r^ft, the Confequence would be, that they would all form theml'elves into a Globe ; becaufe they would all endeavour to get as near that Atom as pof- fible, and being equally attracted by it on all Sides, would gather round it as round a Center, and form a little World of their own. And if any external powerful Agent attempted to difengage any of ihem, he muft make Ufe of Force fuperior to tliat by which they were attra6ted ; which Force of Attrac- tion, or Tendency towards the Center, would, in the Language of the Vulgar, be called their JVeight. The Continuance of which Weight, or attrafllve Force, while thefe Particles are detained at a Dillance from each other, manifeftly proves, that even this fimple Power of Attradtion, by which thefe Particles are drawn togeiher, could not be a Property fuper- added to Matter, but muft be a Property inherent in ibme Subftance, that is not material, which, being intimately united with the Particles of Matter, com- pofe a Materio-Spiiilual Syftem. Becaufe, Power of 41 6.. A Vindication of the Hijiories Part III. of any Kind is only a Property, or Accident, that cannot fubfift of itfelf, but mud be inherent in fome powerful Agent, which is the Subjiance^ Support, or Subflratum of it. And therefore, as this Power of Attraflion manifeftly adts at a Diftance from, and beyond the Surface of all material Particles, for this very Reafon it cannot be the Property of any mate- rial Subuance. Becaufe, Nothing can a6t where it is not. It is not the Property that ads, but the Agent endued vvith that Property. And therefore no Property inherent in, or belonging to any Sub- llance whatfoever, whether material or fpiritual, can exert its Powers beyond the Limits or Extenfion of the Subftance itfelf. When we fpeak, not in the Language of Philofo- phers, but of the Vulgar, we fay that we fee, and hear, ^c. Things at a Diftance ; but they who are verfed in philofophical Enquiries k'now that we fee nothing, but the Image, that is painted on the Re- tina of our own Eye by the Rays of Light, which immediately affcft our vifionary Nerves; in like Manner we hear nothing, but the Stroke which the undulating Particles of Air make upon the Drum of the Ear, as they are moved by the fonorous Body. And therefore, though the vifible, or fonorous Ob- jeift, was never fo near, remove but the Light and the Air, and we fhould not be able either to hear or fee. When we fmell any perfumed Body, or feel the Heat of Fire at a Diftance from us, we fmell only thofe Particles of the Perfume, that are emitted from it, and which immediatel-y affe6t our olfa(5lory Nerves; and feel only thofe Particles of Fire that are emitted from the ignited Body, and ftrike the Nerves of our Skin with an agreeable, ordifagreea- ble Senfation. Whence it appears, that if the Power of Attraftion could be fuperadded to Matter, it would extend its Influence no further than the mate- rial Body could expand itfelf, within the Limits of which Let. III. of the Old and New Tejiament. 417 which the attradive Power would be confined, and could not 2.0: at the moft minute Diftance beyond it. And that this Power of Attraftion cannot be a Property fuperadded to M^itter, fo as to be inherent in ir, will dill further appear by confidering the Na- ture of Solidity or Impenetrability, which Lord Bo- lingbroks acknowledgeth to be one of the primary,' and eflential Attributes, or Properties of Matter.'' Which Property, while inherent in Matt-er, will eter- nally prevent any two material ^Objefts from pene^ trating through each other: Now theny let us in this Light confider Mr. Hume* s Experiment of a Stone dropped from an high Tower ; and let us fup- pofe the moll folid Subftance in Nature interpofed between the Earth and the Stone, the Stone will ne- verthelefs drop till it meets with that folid Subftance, with the fame Velocity, that is, will be attracted by the fame Force towards the Center of the Earth, as if this folid Subftance had not interpofed. It is plain therefore, that the Subftance in which this attra6live Power is inherent, and which penetrates through the moft folid Subftance with the fame Eafe and Force as it does through ^Vacuum^ cannot be material ; becaufe, wherever the Property is, there m.uft the Subftance in which it is inherent be alio ; and from the very Defi- nition of Impenetrability it appears, that Matter can- not penetrate through Matter, and therefore it will de- monftrably follow, either that Impenetrability is no cfTcntial Property of Matter, or that the iSubjedf, in which the attradlive Power inheres, is nor a' material Subftance : Becaufe, thefe two contradidlory Quali-~ ties of Penetrability and Impenetrability cannot be eflentially inherent in the fame Subftance. • The fame Thing might be proved from the Mo-' tion of the Planets, which Sir Ifaac Newton has de-' monftratfd to move '\n Vacuo, that is, .without any Impediment from any material Fluid that furDunds them ; and therefore, as the attraiVive Power of the Sun reaches at leaft as far as the moft diftaru Planer, E e the 4x8 A Vindication of the Hijlories Part III." the attracting Subftance in which that Power inheres, mull occupy and fill the whole Space of this folar Sy- ftem, and for that Reafon cannot be material. Now, as it is a Maxim in Logic, that omne Majus continet in fe Minus \ hence, I think, if it can be E roved, that the fimple Power of Attradlion cannot e a Property fuperadded to the eflential Properties, which Matter already poITefTes, then the fame Argu- ment will hold much moreftrongly again ft Thought, which is endued with a more complicated, and ex- tenfive Power of Adlivity than bare Attraftion. But, though Almighty God cannot fuperadd Thought or Adivity to Matter as a Property •, I do not fee any Contradiftion in fuppofing, that God may fo unite the fpiritual Subftance, in which Thought or Adivity fubfifts as a Property, with the material Subftance in which Impenetrability, or Reft, or Inertnefs, are the primary and eflential Qualities, as to form one Materio-fpiritual Syftem, which, ac- cording tothe Quality and Proportion of each, that are communicated to it, may produce an attradling Earth, an elaftickBali, zfenfitive Plant, 2. reafoning Elephant y refining Metaphyjician [3], or an intuitive Angel. We limited Creatures can mix and blend feveral [«] Athan. Tom. I» p. 729, Buc Let. IV. of the Old andNewTeJiament. 431 But although this Difpute began earl y in the Chriftian Church, it did not come to any public Determination until the Time of the Council of Nice^ which met A. D. 325, by the Authority of Conjlantine the Great. At which Time it was decreed, that " the Son was " begotten of the Father, that is, out of the Subftance " of the Father, that he was God of God, Light of " Light, very God of very God, begotten, not made, *' being confubftantial with the Father, by whom all *' Things were made, £5?^.*' By which Expreffion of being confubjlantial with the Father,, the Nicene Council did not mean, what our Englijh Tranflation feemeth to import, that the Father and Son continued, after the Son was begot- ten, to be one and the fame individual Subftance, but only that the Son was of the fame Kind of Subftance with the Father ; as an human Son, although a diftin(ft and feparate Exiftence, is of the fame Kind of Sub- ftance with his natural Father*. And indeed yltbanafms^tViho, although not a Mem- ber, was pre fen t at the Council of Nice, often maketh [* It is obferved, that the Nicene Fathers give no Marks of their believing the Son's Equality to the Father in Power and Glory ; but the contrary, i. They declare the Father to be the otte God Almighty. 2. They call the Son only God of God, i. e. a God derived of that one God the Father. And it is not evil (fays Zan- Chius) to ajfert, that he, ivho is God of God, is inftrior to him !, yet flatly rejefted by others; and after all is nothing to the main Point ; ^nd is what no Man on Earth knows any thing of. See more in Mr. £piJyn''t Remarks on the Four Londan Minifters, in his Tradts, Vol. 11. p. 423,4.] 4'32 -^ ^Vindication of the Hifiories Part III. Ufe of this Similitude in explaining the Word Con- fubftantial, and pofitively declareth any two Things which are of the fame Kind or Nature, but in parti- cular a human Father and Son, to be confubftantial the one with the other [9], And therefore the ISlicene Fathers, for Fear of running into Sabellianifm, did not decree the Son to be y.o\'oicirjv^ of o?re Subjlance, but' ifA.ciffiov Tw zi^ccleJi confubjtantial with^ or, of the fame Kind of Suhfiance ivith^' the Father. And in their' Debates declared, that when the Son was faid to be* of the Subftance of the Father, this was to be un- derftood not after a corporeal Manner •, or as if ef- fe(5led by Divifion or Se6tion of the paternal Sub- ftance, but after a divine and inexplicable Manner. And that by this Expreffion of Confubjiantial, they meant no more^ than that the Son had no Similitude with the Creatures that ivere made by him ; but that he was every Way like the Father who begat him : And that he -proceeded from 710 other Ufia or Hypoftafts, but from the Father [i]. Which Creed was afterwards figned by the Arians in general, and even by j^rius himfelf. But here it fhould be remarked, that when the Nicene Fathers declared the Son to be begotten of the' Father, they added thefe Words, toJJj^/v, Ik ry,g iia-ion rS ' za-oI^cV, that is, out of the Subftance of the Father, which being expreflive of the Separation of the Son from the Father, have been omitted out of all the later Editions, and Tranflations, of the Nicene Creed. And the Word oixo4ciog hath been rendered n\ Englijh y not. Confubftantial [or of one Subftance in Kind] as it ought ■ to have been, but of one Subftance, v/hich it ought not to have been ; which pious Frauds, I fuppofe, were well meant, but were certainly difhoneft. ■However, as this Confubftantial Doftrine proved- liable to great Difficulties ; it being objefted to by thej^rians, that, if the Father, Son, and Holy Ghoft^^ [9] Athan. Tom. I. p. 729. [i] Ibid. p. 239^ 240, 241*/ be Let, IV. of the Old and New Tejiament. 43^ be allowed to be three feparate and co-equal Spirits^ let this Separation have been made in never fo divine or incxplicabk a Manner \ this would make them to be three co-equal Gods, as effeflually as Pompey^ Qefar, and Crajfns^ were three Men, although the Authority of the Triumvirate fliould be allowed to be but one. To obviate which Obje(5l:ion, Athanafms^ feveral Years after the Council of Nice was ended, quitted the Nicene^ and adopted the Sahellian Doftrine of not feparating, or dividing the Holy Trinity \ and faith in his Letter to the People of Antioch^ which was written towards the latter l^id of his Life, tliat this is the true iVIethod to oppofe the Ariayi Herefy, to p*j SiQcioM TYiv ocyl'av T^oi^oiy 7iot to divide the Holy Tri- nity [2\ Which is manifeft Sahellianifm . And indeed this feemeth to have been his own pri- vate Opinion long before; for though he openly abufeth Sahellius by Name, yet when he attempteth explaining what he means by the Son of God, he de- fcribeth him, juft as SabelHus would have done, as be- ing one of the infeparahle j^ttributes of the Father. Thus for Example, in his fecond Oration againfl the Arians, when fpeaking of the Co-eternity of the Son with the Father, he faith, " Or who, I befcech ycu, " would not be mad, that fhould even in Thought " admit that God ever could have exifted without a " Word, or Wifdom ?" And to fliew that he meant that divine Peribn, whom we call tlie Son of Gob, by this Attribute of Wifdom, without v/hich God the Father could not even be conceived to exill;, he faith, a few Pages afterwards, " Are not thefe monflrous *' Abfurdities to fuppofe IFifdom to be co-exiftent *■'■ with the Father, and yet not to fuppofe that Wif- " domto htChriftli] ?" [2] Athan. Tom. [, p. 772. [3] Ibid. p. 50Q, joS. F f Ai;d 434 -^ Vindication of the WJl cries Part 111. And in this he feems to have been followed by rnoft of ov.r modern orthodox Divines who have writ- ten on this Subje6l, from Dr. South down to Mr. Jones., who fuppofe the Trinity to confift only of one Being, Spiirit, or EfTence, varioufly modihed, and exerting itfeif in the feveral Attributes, Offices, or Operations of the Godhead. For thus Dr. Randolph in particular declares his Approbation of the afore- mentioned Dodrine, and quoteth Athancjius and others in Support of it, and then adds, " If the. Son , they " fay, is the Word, ' or Reafon, and Wifdom of " the Father, the Father could never exift without " him [4]." And, Mr. }^c?;z^5, in his Pam.phlet, en- titled, A full Anfwer to the EJfay on Spirit, in Support of the fame Dc6lrine, faith, that when Athanafiiis calleth the Father a Caufe,- " He meaneth only that " the firll Perfon of the Trinity is a Caufe v/ith Re- " fpefl of that Office he hath taken upon himfelf, in *' the Oeconomy of Man's Redemption [5]." Which, if there be fuch a Thing as a Patropqffian{6'] Doc- trine, rnuft certainly be it ; fince, according to this Author, it is God the Father, who redeem.ed Man- kind, and fuifered for them, by taking that Office of Redemption on himfelf. And Mr. Knowles, in his Anfwer to the Effiay on Spirit, when fpeaking of the Difference there is between Ufia and liypoflafis, laith, that " Athanafiiis thought the different Offices of Fa- ^' -ther. Son, and Holy Ghoft, in Relation to us, and ?' our Redemption, denoted the different Hypoflafes, " but that in thcfe feveral Offices, they all preferved " the TO 01, the peculiar Properties of the Godhead, ^' Self-exidence, and Eternity." Whereas this Doc- trine feems plainly to contradid the Nicene Creed, which pofitively declares the Son to have been begot- ten of the Father before all V/orlds. For, if he was begotten, how could he Y>o^^^\y ho, felf-exiftcnt ? Thefe [4I Rand. Vind. Parti, p. 4S, [5] Full Anf. pi 70. [pj Sec Page 453. tWQ Let. IV. ' of the Old and New Tejlament. 435 two Words, when applied to the fame Perlbn, being a Contradiction in Terms. And {o^ Mi[. Hut chin fon pofitively calls it, in his Covenant of the Cherubim, p. 339, where he has thefe Words, " The ftupid, " felf-contradi6ling Notion of eternal Generation, " which has confounded the Chriftian Faith more " than any other Pofition." For, as he fuppoleth the fecond and third Perfons in the Trinity to be felf- exiftent, and co-eternal, and co-equal with the Firfl, the fuppofing one of them to be a Son, and to have been begotten, even before all Worlds, is undoubted- ly a Contradiction. Yv^hich alfo lliews that the Nicene Fathers, when they admitted this Article into the Creed, begotten of the Father before all F/crlds, did not confider Jefus Chriji as beir»g one Subftance with the Father, nor as being felf-exiftent and co-eternal with the Father ; although they might think that he was begotten by, and out of the fame Kind of Subftance with, the Father. But, to proceed with Mr. Knowles, who fays again, " For with Refpedl to their Divinity, or U/ia, it is " one and the fame in all •, the Father is God, the " Son is God, and the Holy Ghoft is God ; but, " with Regard to the Difference of their Relation to " us, the Hypofiafis of the Father confifts in Creating, *' the Hypoftqfis of the Son in Redeeming, and the Hy- " pojlajis of the Holy Ghoft in Saitoiifying." And again he faith, " The Plurality of the Hypofiafes " therefore muft center in one Effence or, Ufia ; only " that Effence is diilinguifhable, in 2iperfonal Capa- " city, by relative Denominations ; which no more " make them three Subftances than (according to the " common Similitude among the Antients, to il-. " luftrate this Myftery) the feveral Members of the " Body, which have fcparate Offices, can be called *' feveral Bodies [7 J." ' [7] Knowles, p. 107, 108. F f 2 And 43^ -^ Vindication of the Hijlortes Part III, And now, my Lord, that I have brought this Doc- trine down to our own Times, let us confider what is the Confequence of it, fuppofing it to be true, Which is this, that the Athamfmn Do(5trine of the Trinity is to be confidered as recommending the Be- lief of a Trinity of Attributes, or Modes, or Faculties, or Offices, under the fpecious Denomination of Per- fmis. In which Senfe of the Word every Angel, and every intelligent Agent, may be confidered as confift- ing of, and as being compofed of as many Perfons, as he has Members in his Body capable of -performing fepa- rate Offices. And the Deity may be confidered as being compofed of as many Perfons as there are At- tributes in the Godhead. Which Perfons muft not Be looked upon and regarded as fo many real Perfons having a feparate Exjllence and Being of their own ; but as fo many Faculties that are perfonalized by a Figure in Rhetorick called Profopopceia^ and ought to be confidered on the fame Footing with the Roman Deities of Faitb^ Honour^ 'Truths i^c. which were only fo many Virtues that were deified by the Poets, and reprefented in an human Shape without any realBe- ing, or Exiilence of their own. For fuch muft our Saviour be, if he is only to be confidered as one of the Attributes of God the Father, and not as a fe- parate, and diftind Being ; but only as the Wifdom or Power of God perfonalized under the relative Denomi- nation of the Son of G o d . But, my Lord, as I know your Lordfliip to be a Lover of Truth, and to be. too impartial a Judge to hear only with one Ear ; I perceive you will objeft, that if the above Doctrine be not true, and that the three Perfons of Father, Son, and Moly Ghoft, are not to be confidered as imaginary Perfons, bvit as three teal, feparate, and diftin<5t Exiftcnces, then it will follov^', that there muft be three Gods, whereas Keafon and Re\elation agree in ailerting there is but one Gor> Let. V. of the OIda)idNeiv T^ejlcftuent. 437 if I had not written fo long a Letter to your Lord- JTiip at prefent, I would proceed to latisfy you in this Particular, but for fear of giving you a Surfeit of too much Difputation all at once, I Ihall beg Leave to adjourn this Debate, till I have another Opportunity of prefenting my Refpeds to you, and of affuring you how much I am Your LordJhip'Sy LETTER V. My Lord, TOWARDS the Clofe of my lall Letter I pro- mifed to give your Lordiliip an Anfwer to this Obje6lion, that if the three Ferfons of Father, Son, and Holy Ghoft, are not to be confidered as ima- ginary Ferfons, but as three real, feparate, and di- llinft Exiftences, then it will follow there mud be three Gods ; whereas Reafon and Revelation agree in aflerting there is but one God. In Anfwer to which, it mufl be acknowledged, that there is but one fupreme God, in Compariibn with whom thofe other Beings, who are fometimes called Gods, are in Reality no Gods at all. And therefore, when we fpeak of God in the general, we are then fuppofed to allude to that one fupreme God ; as Bilhop Pearfon in his Treatife on the Creed remarks, when he fays. From hence it is obfe-rved that the Name of God taken abfolutely, is often in the Scriptures fpoken of the Father \_'6'\. It mull like wife be acknowledged, [8] Pearf. on the Creed, p. 40, See alfo Randolph's VinJ. Part li. p. 67. ¥ i Z that 43 S AVindicathnof the Hift'orics Patit III. that this God can be but one., in the ftriflefl Senfe of the Word. And as St. John hys, tkat GOD ?> a Spi- rit^ the Unity of the Godhead muftconfiil in the Uni- ty of this Spirit. Which Spirit, it would be;Blaiphemy to fuppofe, could be compounded of^ or divided into, • more Spirits than one. God, indeed, may create Spi- rits of an inferior Order to himfelf, endued with fuch Degrees of Power, or Perfedtion, as he is pleafed to commAinicate to them. But he cannot create, beget, or any other Way produce, another Spirit equal to, or independent of, himlelf. And though an eternally aftive Being may be fuppcfed to have acted fromx all Eternity, and al- though thofe Produdions of the Almighty Fiat., muft by us be called eternal, becaufe their Origin is before all Meafures of Time, yet can they not be co-eternal with their Creator ; becaufe that v/hich is originated, cannot be co-eternal with that v/hich is unoriginated. When God faid let there he Light., and there was Light., the Effecfl was inllantaneous, and yet the EfFecft was not coeval with its Caufe, although the Diffe- rence was too minute to be noted by any Meafure of Time ; for the Will of God, which was its Caufe, preceded the EIFeiSt. And in like Manner the mofl eternal Aftions, or Produftions of the firfl Caufe, unlefs you fuppofe him to be aneceifary Agent, muft have been preceded by his Will -, and Athajiafiiis him- felf allows, that to fay the Son was begotten by the Will of the Father, is the fame as to' lay there was a Time when the Son was not. [^Jv /^^ ^^ ^*" '-' Now if we confult the Scriptures either of the Old and New Teilament, we ihall therein find this Title of God., not only given to Jngels., as I obferved to your Lordfhip in a former Letter, but even to Men, who having received forne extraordinary Power fromGoD, -aft thereby as his Delegates and Reprefentativesl Thus GoD, when he had communicated the Power of [9] Athan. Toin. I. p. 510. 513. work- Let. V. cf the Old and Neiv ^ejiameni. 43 ^f working Miracles to Mofes, faith unto him. See, I have made thee a GOD to Pharaoh [ i ]. And the holy David, in the 8 2d Pfalm, appHes the fame Term of God to tholl Perfons in the Jewilh State, to whom the Godhke Power of Judgment w-as comtnitted -, which is alfo confirmed by the exprefs Approbation of 'our Saviour, who hkewife caileth them Gods[^i^, and makes Ufe of this Text of Scripture as. the very Apo- logy to the J CIVS for making him f elf a God\ to whom 'Jefus anfvvered and fiici, Is it not 'tsjritten in your, haw, /said ye are Gods ? If he called them Gods unto ivhom the Word of God cams, and the Scriptures cannot he broken ; fay ye of hivA^ whom the Father, hath fan^ified and fent into the World, 1^'hou hlafphemefl \ becanfel [aid I am the Son of God? And St. P^/^/pkainly declares, that though there be that are called Gcdsy, "jvhether in Heaven, or in Earth, (as there be Gods many, and Lords many) yet to us there is but one Gcd the pat her, of whom are all Things, and we in himi,y and one hGfdJ.eftis\Qmfl, by whom are all 'Things, and weky him [3]; The plain Meaning of which Text is tliis, t'hfit although there are many Beings both in Heaven and Earth, to whom the Title and Appellation of God is applied in com- mon Speech, yet, (Iriftly fpeaking there is no other God but one, and that is God the Father, of whom are all Things, and wc in hjm. And therefore St. Paul, in his lipifJc to \}i\^Rqmflns, faidi accorjiingly. Now the God of Patience and Confalation-grant you to be like minded one to another, according to Chrijl Jefus ; that ye may with one JVftnd and one, Afcuth glorify Gcd, even the Father of our Lord J.efus Chrijl [4^]. Whero the Appellation of God is given to the Father alone, not in Contradircinction to the Idols cf the Heathen, by which Pretence Dr. Randolph [5] feems vainly to at- tempt to elude the Force of the foregoing Text, but in Contradiftindion to his Son, our Lord Jefus Chrijl. [«] Exod. vij. I, [2] John X. 30 34. [3] i Cor. viii, ^6. [4^ Rom. XV. 5,6. fq] Vir.a.Partir. i.6j. F f 4 And 440 A Vindkatim of the Hif.orks Part III. And in his Epiftle to the Efhefiam^ St. P^k/ cxprefleth himfelf thus, Gruing Thanks always for dl Things unto' Gcd^ even the Father^ in the Name of our Lord Jefus Chrifl [6]. And to the Colcjfians he faith, We giveThanks to God^ even the Father of our Lord Jefus Chrifl [7]. And therelbre, although the Title of God is in the I^anguage of the Scriptures given to Men and An- gels, and in particular to the Meffiah or Chrifi the Son of God, who is in a mofl emphatical Manner called Emanuel, which being interpreted is God with us [8], or our God; wherefore the Vxo^\\ti Ifaiah, when fpeaking of the Coming of Chrift, fays, And ii fkall be faid in that Day, Lo, this is our God, we havhi waited for him, and he will fave us : this is the Lord, we have waited for him, we zvill be glad, and rejoice in his Salvation [9] •, this muft neverthelefs be underftood to be in Subordination to that fupreme God, who is our God, and their God, and his God. Accordingly God the Father is in exprefs Terms faid to be the God of Jefus Chrifi, not only while he abode here in a State of Humiliation upon Earth ; but even after his Refurreftion. For thus our Saviour him- felf declared unto Mary Magdalen, when he ap- peared unto her, after his Refurre6lion from the dead, and laid, Touch me not, for I am not yet afcendcd unto my Father ; but go to my Brethren, and fay unto them, I afcend unto my Father, and your Father ; and to MY God, and your God[^i\ And accordingly the Apoftle to the Ephejians faith, Blefjed be the God and -Father of our Lord Jefus Chrifi [2]. And again. That the God of our Lord Jefus Chrifi, the Father of Glory, VI ay give unto you the Spirit of JVifdorn [3]. And the Apoftle Peter faith, Blefjed be the God and Father of our Lord Jefus Chriji [4]. And the Apoftle Paul, in his [6] Eph V. 20. [7] Col.i. 3. See alfo i Tim.i. i, 2. aTim.i. 2. Tit. 1.4. Phileni. 3. Heb. xiii. 20. iPet. v.io, kc. [81 Matt. 1.23. f9]If.xxv. g. [iljohnxx. 1 7. [2] John XX. 1 7. [3] Eph. i. 3, [4] Eph. i. 1 7. Epiftlc LfeT. V. of the Old and New T^Jiament 441 Epiftle to the Hebrews^ when fpeaking of God the Father, and of God the Son, faith, But unto the Sonbe (the Father) faith ^ Tfjy Throne^ O God, is for ever and ever ; a Sceptre of Right eoufnefs is the Sceptre of thy King- dom, 'Thou hafi loved Righteoufnefs and hated Iniquity ; therefore God, even thy God, hath anointed thee with ihe Oil of Gladmfs^ above thy Fellows [5]. And yet none of thele Epiflles were written till after our Sa- viour had afcended into Heaven, and v/asfet doivn at the Right-hand of the Throne of Go^[6]. In which Situation, and when in full PoflefTion of his Glory, and when all Things are fubdued unto him, the Apoftle declares that even then, the Sonfhallalfo himfelfbefuhjetf imto him that did pit all Things under him, that God may h^ aU in all[y]. And accordingly we find, that the Apollles Creed, as all the antient Creeds do, begins with thele Words, " I believe in God, the Father Almighty, " Maker of Heaven and Earth •, and in Jefus Chrill ** his only Son our Lord." Where the Title of God is manifeftly given to the Father only, in plain Con- tradiftindion from Jefus Chrift, who is there entitled bis only Son, our Lord. And therefore it manifeftly appears from hence, that there is Contradiction, either to Reafon or Revelation, in fuppofing the three Per- ibns of Father, Son, and Holy Ghojl, to be three Gods, provided it be not at the fame Time alferted that thele three Gods are one God, or that the Son and Holy Spirit are felf-exiftent, or co-eternal, and co- equal, with God the Father. And indeed well may that exalted Being, who is particularly dignified and diftinguiflied by the Ap- pellation of the Son of God, be called Emanuel, that is, Godzvith Ks, or our God. Becaule, we are his Peo- ple and the Work of his Hands, and are to be his Subjects in that particular Kingdom which is appointed for liim by God the Father [8 ]. And accordingly it is [jliPct. i. 3. [6] Heb. xii. 2. viii. I. Aasii. 33. [:J I Cor.w, 28. [8J Lukexxii. 29. declared 44^ A Vindication of the Hiftones Part III, declared by St. 'Paul^ that this World was made by hinv and for him, for thiis that Apoflle begins his Epiille to the Hebrews^ God^ ijuho at fundry Times y and in divers Manners .^ fpake in Time 'pa ft unto the Fathers by the Prophets, hath in thefe lajl Days fpoken unto us by his Son, whom he hath appointed Heir of all Things y by "WHOM ALSO HE MADE THE WORLDS [9]. And in his Epiftle to the CchJJians, he fays, that all Things were made by him^ and for him [i]. But here, my Lord, it may be afked, for I v/ill \tt no Objeftion, that is worthy of the leaft Norice, pafs unregarded ; are then any Sexes in God ? Hath God a Son ? And doth God beget Gods, as Men beget Children ? Forbid the Thought ! But when we fpeak of Chrifc as the Son of God before all Ages, this Ex- preffion mufl not be underftood as being fignificative of the Manner of his Produflion into Exiftence, but only as intended to ^lenote God's Affeflion towards him, howfoever he was brought into Exiftence by God the r ather ; whether he was emanated, or fpoken forth, or after whatever Manner that was effefted. So that, when this exalted Spirit is defcribed as being the FIRST BORN of the -whole Creation [2], we mult look upon this Expreflion as made Ufe of only to de- note the Time of his Produftion into Being, and not the real Manner of if, the Vs^riters of the Holy Scriptures being obliged to make Ufe of this Term, in Compliance with, and Condefcenfion to, the Com- prehenfion of the hum.an Underftanding. And in like Manner our Saviour is faid to be the Son of God, and to be the only begotten Son of God, begotten of the Father before all V/orlds, in Order to denote his great Eminency in the Creation, with Regard to us, and God's great Love and Affedlion with Regard to him j the Denominations of a Son, a firft born Son, and an- only Son, being the neareil, and deareft. Relation which Mankind is acquainted with. And for this* [9lHeb. i. 2. [i]Col.i.i6. [2]Gol.i. 15. Reaforf Let. V? of the Old and New Tejiajnent. 443 Reafon it was', that God, when he had a Mind to fhew Pharoah the great Regard and Love, which he had for the Children of Ifrael^ ordered Mofes to ex- prefs himfelf after this pecuUar Manner, Then /halt fay unto Pharoah^ Ifradis my Son^ eveji my first born [3]. And as all created Beings, whether Men, or An- gels, arc fometiines called the Sojjs of God [4] : For, as the Propliet exprclTcth it, H<^,ve we not all one Fa- ther? Hath not one God created «^ [5] ? So this exalted Being, who v/as thefirfl born of the zvhok Creation [6], or as St. John more properly words it, was the Begin- ning of the Creation of God[^j\ has a better Title to this Appellation than any of the reft, as he was the firft, and therefore probably the moft perfecSt, and compleat, Produd;ion of God's creative Power. However, the principal Reafon v/hy he is called the Son of God, is, becaufc he was conceived of the Holy Ghoft, and born of the Virgin Mary -, by which Means, He who had Glo7y with the Father before the IVcrld was^ emptied himfelf^ or divefted himfelf of that Glory, in Order to redeem Mankind, and defcended from PIea^'en, and took upon him the Forr/i of a Servant^ end was made Man. That is. He, who was a glori- fied pre-exifting Spirit in the Prefence of God, fub- mitted to dcfcend from Heaven, and to have himfelf conveyed by the wonderful Power of Almigh&y God, into the Womb of a Virgin-, where, being cloathed with Flefh, and ripening by Degrees to Maturity, he was at Length brought forth into the World, in the fame apparent State and Condition, with other hu- man Infants. And upon this Account it is, that he is truly the Son of God^ there being no one Text of Scripture, that can be judjy faid to apply this Title to him, until he was conceived of the Virgin Mary. And this is the Reafon why this Son of God was pro- [3] Exod iv. 2:. [4] See Luke iii. 38. Job i. 6. if. i. Dan. iii. 2j. [5] Mai, ii, lo. [6] Col. i. 15. [yj Rev. iii, mifed 4-44 ^ Vindicalion of the Hifiories Pa r t II fo mi fed to our firft Parents, under the partictikr Cha- rafteriftic of the Seed of the JVoman. For it being now known, by the Afliftance of Microfcopes, that the vivifying Spirit in all animal Productions proceedeth from the Male, as this Spirit of the Son of God exiil- cd, not only before Abraham^ but before Adam was, and was of a fuperior Order to that of the human Spi- rit, or Soul, he could not therefore have had a Man for his Father, although he might have a Woman for his Mother. Which wonderful Cataftrophe, when the Virgin herfelf was, by the Information of art Angel, apprized, and forewarned of, and told that {ht fjoiild bring forth a Son, fhe naturally raifed this Objeflion to it, Howfhall this he^ feeing I know not a Man ? And the Angel anfwered and faid unto her, Tte Holy Ghojl JJjall come upon thee, and the Pozver of the higheft /Joall overfhadow thee ; therefore that holy Things which Jhall be born of thee, fhall be called the Son of God [8]. Here, my Lord, Is an Hiftory of the Divinity of Chriji, or of Emanuel, that is, of God with us, or of cur Cod manifejled in the Flejh, in ivhom dwelled all the Fullnefs of the Godhead Bodily [9]. Which, as Mr. Hume obferves, natural Religion could never hav* prefented us with -, the Introduftion of which, toge- ther with the unfolding and completing of it, feems to be the chief Purport of the Hiftory of the facred Writings : The Account thereof being carried on in one continued Chain through the whole Bible, both in the Old and New Teftament, from the firfl Chap- ter of Genefs, to the laft Chapter of the Revelations. And on this Account it was, that I before obferved to your Lordfhip, that we ought to confidcr this whole Univerfe as one Community of Spirits, which may all contribute to compofe one grand Syftem, with the fupreme God at their Plead ; in which an [8] Lukci. 31. 34, 35. [9] Mat. i. 23. 1 Tmv iii. 16'. Coloff, ih 9. I infinite L'ET. y» ef the Old and New ^ejtament. 44.5 infinite Number and Variety of Beings, befides Man- kind, may be concerned, and which we mull take in- to the Account, before we can frame any tolerable Notion of the Adminiftration of God*s Providence, in the Jezvijh or Chrijlian Difpenfation ; that is, either of the Fall of Man by the Temptation of Saian^ or of the Redemption of Mankind by the Sufferings of the Mejfiah. For, as the Hiftory of the Old Tcflament begins with informing us of the Fall of Man foon after his Creation ; which is reprefented as having come to pafs by the Allurement and Inftigation of an evil Spirit or Angel, which, by a Power fuperior to the common and eftablilhed Laws of human Nature, was capable of affuming the Form of a Serpent, and of conver- ling intelligibly with our firft Parents, and of per- Juading them to difobey the Commands of God, whereby they, with their whole Offspring, became lia- ble to Death ; fo do the fubfequent Parts of the fame Scriptures, together with the entire Hillory of the New Teftament, feem intended to inform us of the Reftauration of Mankind to the Favour of God, by and through the Merits and Mediation of that Son of God beforementioned, by whom and for vv^hom this World was created. And who, to defeat the Dehgns of that evil Spirit called Satan, or the Adverjary\ un- dertook to redeem Mankind from the bad Confe- quences of their Trunfgreffion, by doing, or fuffer- ing, whatfoever it fliould pleafe God to appoint him to do, or fuffer, as a l>ial of his Obedience to God, and his Love to Mankind. To which being a?ioint- ed [il^ or appointed, of God, he is therefore called the Mejfiahy or Cbrijly which literally fignify the an- oinud. And accordingly, at the lame 'I'ime that we ^re informed of the Tranfgreffion of our firft Pa renti;, we are told for our Comlorr, that the Seed of th^- "Woman fliall bruize that Serpent's Head, which had [i] Adlsiv. 27, 2S, cccafioned 44^ A Vindication of the Wjlouies Part III. occafioned their Fall. Which was accordingly done, v/hen the Mejjlah^ whofe Spirit was of fuperior Order to Mankind, condefcended to take human Nature up- on himfelf, by being born of the Virgin Mary^ and went through that Scene of Trials and Afflidlion to Ti'hich he was anointed. And I do not apprehend that there can be a ftronger Proof of the Falfhood of that Doflrine, which afferts the Father and the Son to be one and the f^ime undi- vided, or individual, Subftance, than this uncontro- verted Declaration of the Scriptures, that this MeJJiaby or Son of God, was born of the Virgin Mary, where- as, neither the Father, nor the Holy Ghoil, were either begotten or born. Since there cannot be a ftronger Contradfdion in Nature than to aflert, that one and the lame individual Subftance was at the fame Time, in the fame Place, and not in the lame Place j was born, and not born. But how does your LordOiip imagine that Dr. Randolph will get rid of this Difficulty ^ Why ! hy de~ Tiyivg that the Subfance (\. e. the divine Effence or God- head) of the Son entered the Womb^ and was born [2]. Thefe are his very Words, and which I never expe6l- ed to have feen from the Pen of a Church of Efigland Divine ; but efpecially of one who fcts up for fo much Orthodoxy. For, if the divine EiTence, or God- head, did not enter into the Womb of a Virgin, when was it, that that Ftdnefs of the Godhead which d-'^dt in him bodily [3], did enter into him .'' And, if the Subftance of the Son of God did not enter into the Womb of the Virgin Mary, and was born, what "was it that did enter ^ V/as it only the relative Deno- piination of the Son of God, or the Office of Redemption^ Modes that have no real Exiftence without fome Sub- itance to fupport them -, was it ihey that entered the Womb, and were born ? [2] Vind. Pait in. p. 128, [3] Col. ii 9. St. Let.V. of the Old and New Tejlnment. 447 St. Luke afllires us, that the Angel, who declared the Birth of our Saviour to the Shepherds, faid, For unto you is hern this Day, in the City of David, a Sa- viour, which is Christ the Lordly]. Now, in the Athayiafian Creed it is faid, that as the reafonable Soul and Flefh is one Man -, fo God and Man is one Chrifl. If therefore Chrift was born, then his Godhead muft have entered into the Womb, and been born, as well as his Manhood -, otherwife it would not be Chriit that was born, but only the Man Jefus. The Do<5trine of Paul of Samofata was, that fe- fus did not exifl before he was born of the Virgin 'Mary •, and in Defence thereof, he argued from the Confubftantiality of the Effence of the Son of God with that of the Father [5] \ however, he was con- demned by a Council of Bifliops afiembled at Antiochy A. D. 269, The fame Do6lrine was afterwards fup- ported by Marcellus^ Bilhop q>{ Ancyra, and was con- demned by a Council at Jerufalem, A. D. 353 [6], And is the fame Doiflrine with that which was, about two Centuries ago, revived by Faujius Socinus ; and indeed, if what Dr. Randolph fays be true, then this Opinion of theirs muft be right. For, if the Sub- ftance of the Son of God, which had Glory with the Father before the World was, did not enter the Womb of the Virgin Mary, and was born, then that Jefus, who was born, did not cxift before he was born in the Flefh. But to return from whence we digrefTed, if it be a DigrefTion j as thofe Tranfadions which paffcd be- tween the two contending Spirits, Satan and :he Mcf- fiah, took up a long Scries of Time, according to the Account given us thereof in facred Hiflory ; chat is, from the Fall of Man by the Temptation or ..)«-? "•. to ijjie Redemption of Mankind by the Surfcr'^^rrs Xhs: Mejftah ', fo we cannot fuppofe that two fuch po- [4] Luke il. II. {■!(] Athr.n. Tom. I. p -j-^^^. \b] Socrat. Ecckf. Hiil:. L. I. c. 36. 44? ^ Vindication of the Hiftmes Part III. tent Beings would, during the intermediate Space of Time, which pafled between thefe two Cataftrophes, be either of them idle, or indifferent, in the Purluit of their feveral Purpofes. And as the Scheme of 6"^- tan fcems to have been, either out of Ill-will to Man- kind, or out of Envy to the Mcjfmh^ to gain Man- kind over to his Party if poflible, by engaging them in Ads of Difobedience to their Creator; fo the Scheme on the Side of the Mejfiah feems to have con- filled in as purpofed, and determined, a Refolution to do all in his Power to preferve to himfelf that In- heritance of Mankind, which had been created by him, and for him, and of which he had been appoint- ed Heir [7], from falling under the Wrath of God by the Delufions of Satan. And in order to do this more effeflually, and to preferve the Knowledge of the true God upon Earth, this Son of God not only perfonally appeared as an Angel, and gave divine Exhortations to Adam, and feveral of the Antediluvian Patriarchs ; but in Procefs of Time, he felefted one particular Perfon, whofe Name was Abraham, to whom he appeared, and re- vealed himfelf after an extraordinary Manner, hecaufe he knew that he would command his Children, and his Houjhold after him, that they fhould keep the Word of the Lord, to do Jujiice and Judgment [8]. And to the Defcendants of this Perfon he afterwards gave a Set of Laws, calculated to defend them from the De- lufions of Satan, and to prevent their being tainted with that general Corruption of Idolatry, which had overfpread the Heathen World. Nor was Satan negligent during all this Time -, for he did not only tempt, but prevailed on our firft Pa- rents todifobey the Commands of God ; and we read th;it it was alfb by his Inftigation, that David was pro- voked to number the Children of Ifrael [9] -, that he op- [7] Heb. i. 2. [8] Gen.xviii. 19. [oj I Chron, xxi. i. pofed Let. V. of the Old and New Tcjiament. 449 pofed Jojhua the High Prit-fl: [6] ; that he entered in- to Judas [7], and tempted him to betray our Saviour ; that h^hindred St. Paul once and again from vifiting the Tbejfa/omans [S] \ and that he even now walketh about like a roaring Lion, feeking whom he may devour [9]. And therefore we may alfo fuppofe, when Mofes was enabled to work Miracles, in order to pre- vail on Pharaoh to releafe the Ifraelites, that it was by the Aililtance of Satan, that the Egyptian Magi- cians were enabled to do fo too. But then the Serpent, which was produced from the Rod of Mofes, in or- der to fhew the Superiority of that Power by which it was produced, fwallowed up the Serpents of the Magicians, and at lall, even the Power of the Ma- gicians was fufpended ; infomuch, as that they them- felves were obliged to acknowledge, that this was the Finger of God\_i']. And therefore the Meffiah or Chriji, having fo far obtained the Vidlory over Satan^ he brought the Children of Ifrael out of Egypt, where they were beginning to be tainted with the idolatrous Practices of that Country ; and guided them as their guardian Angel, from Egypt into the Land of Ca- naan, in the Form of a Cloud by Day, and a Pillar of Fire by Night. For, fays Jehovah unto Mofes, Behold I fend an Angel before thee to keep thee in the Way, and to bring thee into the Place which I have prepared. Beware of him, and obey his Voice, provoke him not ; for he will not pardon your Tranfgreffions : For my Name is in him [2]. And this is the Reafon why this Angel is fo frequently fpecitied by tUe Name of the Angel of Jehovah ; or, as it may be read from the Original, the Angel Jehovah. Which moreover Ihews, that the Name Jehovah is not an incommuni- cable Name, as appears not only from the foregoing Pafldge, but alfo from that, where Mofes, whea [6] Zach iii. i. [7] Luke xxH. 3. [8] I ThefT. ii. 8. [9] 1 Pet. v. 8. [1] Exod. vJii. 19, [2] Exod. xxiii. 20. G g fpeaking 4-5'^ -^ Vindication of the Bijlories Part III. fpeaking of the Angel who was fent to deflioy Sodom and Gomorrah^ fays, as it is in the Original, Then]-E.- HOVAH rained upon Sodom and Gomorrah Brimfivne and Fire from Jehovah /« Heaven [3]. But to this it is objefted by feme of the Perfons aforementioned, who fuppofe the Meffah to be one and the fame UDdivided Subflance with God the Fa- ther, that this Angrl here mentioned cannot pofTibly be interpreted of Mejfiah, becaufe that would make the Father and Son to be not only two feparate and diftindl Beings ; but would reduce the Mejfiab to the Quality and Degree of an Angel. That the Mejflah before he condefcended to take human Nature uponhimfelf, did appear as an Angel, though nor as a common Angel, but as the vifible Image and Reprefentative oi J ehovah^ in theCondu6l of the Children of Ifrael, is acknowledged by the concurrent Voice of ail Antiquity. But as l>adi- tion, when not founded on the Scriptures, is but an uncertain Guide in Matters of Faith, I think the mod advifable Method we can take, is, to have Recourfe to the facred Writings themfelves •, and to fee what they fay concerning the Nature of Angels in general, and of thofe two great Beings, the Mejfiah and Satan^ in particular. For, if ever the Mejfiah was employed as an An- gel, although in never fo exalted a Degree, or al- though never fo high in the Glory of God the Fa- ther, he cannot be one and the fame undivided Sub- france with God the Father. Nor, fuppofing him to be a feparate Being, as the very Term of Equality feems to imply, can he be even equal to him, any more than that Perfon who is fent on a MefTage, can be equal to him who fent him ; fince, as our Sa- viour has obferved, the Servant is not greater thanhis Lord, neither he that is fent, greater than he that fent him [4-]. [3] Gen. xix. 24. [4] Johnxiii. 16. However, Let. V. of the Old and Netsj Tejlament. 45 1 However, in Oppofition to this, Dr. Randolph roundly aflerts, that a Servant may not only be equal to his Lord, and he that is fcnt equal to him that lent him, but even may be greater. And bow does your .Lordfhip imagine thache proves this wonderful Para- dox ? VVhy, fays he, " We read of Kings who have " received CommilTion from, and ferved in the Ar- " mies of other Kings, and yet, I fuppofe, they did " not thereby depart trom their regal Dignity. Kings *' and Emperors have been Knights of the Garter ; " but, if they had been told, that the King of Eyig- " land was dieir Superior, fince he could not have " made them Knights, il^ he had no Superiority over ** them, I believe it would have provoked their " Laughter. The Diftin(5lion is very eafy and obvi- *' ous. He who enters into the Service of another, " is in that Refpect his Inferior ; he receives Powers " from him, and is obliged to execute his Commands: *' But, with Regard to Nature or Dignity, and in. *' all other Refpecls, he may be his Equal, or even " his Superior [5]." And now let us fee the Force of this Argument. It is acknowledged that he -zvho enters into the Service of another^ receives Powers from him^ and executes his Commands^ is in that Refpel^ his Inferior, So that a Servant is in that Refpect inferior, and not equal to his Lord, and he that is fent is interior to him that fent him; v^hich was ail that we contended for. But, fays the Do6lor, he may in all other RefpeEls^ with Regard to Nature or Dignity ^ be his Equal, or even his Superior. As for Example, the Kings of Eng' land and France, who are by Nature and Dignity equal to each other in their feveral Kingdoms, are yet interior to each other out of their own Kingdoms^ Now to apply this. Our Saviour declares, that all Pczver was given unto hiw, that he came not to do his own WHU ^«^ ^^^^ ^l'^^^^ of him who fent him ; that [5] Rand. Vind. Part II. p. 83. G g 2 the 452 A Vindication of the Hiftories Part III, the Father which fent him, gave him a Commandment- what hejhouldfay, and what he Jhould fpeak, &c. &C.. &c. But as this Command was given in Heaven, to be executed here on Earth, it is manifeft, that in the Kingdoms of Heaven and Earth, God the Father, who gave the Commandment, is luperior to the Son, who accepted of it. And therefore, to fhew the Son to be equal to the Father, the Defter muflfhevv that there is fome other Kingdom, in which the Son is as much fuperior to the Father, as the Father is fuperior to the Son in the aforementioned Kingdoms of Hea- ven and Earth : Since he, who is inferior to another in any one Refpedl, can never be faid to be equal to that other Perfon, till it can be proved that he is as much fuperior to him in fom.e other Refped. Whereas the Dodor is fo far from doing this, that in other Parts of his Work, he acknowledgeth the Son to be inferior and fubcrdinate to the Father^ even with Regard to his divine Nature [6] ; and yec is arguing at the fame Time for their being co-equal and co-eternal. Which, if it be not a Contradidlion in Terms I do not know what can be called fuch. I beg Pardon, my Lord, for troubling you with this tedious Detail of a Deputation ; but it is necefla- ry that all this Rubbiib fhould be cleared away, in or- der to come fairly at the Foundation, I fhall there- fore, in my next, proceed to confider the Nature of Angels in general, and to enquire into what the Scrip- tures fay in particular ot thole two great Beings, the Meffiah and Satan. Who am. Your Lordjhifs, &c. [6] ^and, Vind. Part I. p. 21. Part II. p, 12, 13, 14. LET- Let. VI. of the Old and New T^efi anient. 453 LETTER VI. Mv Lord, N my laft Letter I propofcd to confider the Na- __ ture of Angels in general, and to enquire into what the Scriptures fay of thofe two great Beings, the Mejfiah and Satan in particular, who were principally concerned in the Fall and Redemption of Mankind ; and hers we niuft take Revelation for our Guide, in which we fliailfind thefe invifible Beings defcnbed as being very numerous, under the feveral Denomina- tions oi Angels, Arch-angels, Cherubim, and Seraphim, and all the Hojl of Heaven, and are, in Condefcenfion to human Underftanding in the Language of the Scriptures, diftinguilhed among themfelves in their feveral Ranks or Degrees of Power and Pre-eminence, under the honorary Titles of Thrones, Tiominions^ Principalities, and Powers [i]. Some of which are alfo fpoken of, as being digni- fied with the extraordinary Denomination of y/«^^/jr 0/ God's Prefence. Under which honorary Appellation the Prophet Ifaiah characlerifeth the Guardian Anoel of the Kingdom of IJrael ; for, fays he. In all their Affiiulions he ivas afflicted, and the Angel of his FKEszNCEfavedJhem: Ifai. xliii. 9. And when the Angel G^^nV/ appeared to Zacharias, Sl Luke fays. And the Angel anf^-ering, faid unto him, lam Ga- briel that ft and in THE Presence of God, Luke i. 19. Which Angel of God's Prefence being fuppofed by fome Perfons to have been thofe Beings, which, at the Creation of the World, faid, Let us make Man in our Image, Gen. i. 26. And again, at the Confufion [1] Eph. vi. 12. Col. i. 16, GS3 of 454 A Vindication of the Hiftorks Part II I^ of Bahel^ faid. Let us go down^ Sec. Gen. xi. 7. And at the fame time, having fuppofed them to be created Angels, Mr. Hutchinfon [2] replies, " If thefe An- *' gels be created, 1 dtfire to know from any Apo- " ftate, or any one of his Difciples, how this Rule " mull hold, when he created them ? Or elfe, that " they will allow the Rule is falfe, and that they " are uncreated-, and 1 only defire of my Readers " that they will rejcd: thofe Rules, as groundlefs '' Suggeftions of the Devil, propagated by .the Ene- " mies of God and Man, till this Objeftion be fatif- *' fadorily anfwered." A very m.odeft Requeft. ! I do not know whether your Lordfliip is acquaint- ed with the voluminous Works of this Mr. Hutchin- fon^ who is a flrange rambling CfPf^fM^, or rather f^- baliftical Writer -, but if not, the above Quotation will ferve for a fmall Specimen, both of the Inaccu- racy and Warmth of his Style, as well as of the Man- ner of his Reafoning. For, being weak in Argu- mentation, he immediately flies into a PafTion on the leafb Contradi(5lion, and gives hard Words inilead of flrong Reafons j his Language and his Manners be- ing tindured with the Lownefs of his Birth and Edu- cation. For, can any thing be more unargumentative than his Requeft, of rejefting the Suppofnion of the Angels of God's Prefence being created Angels, as a Suggeflion of the Devil, lie. till it can be proved when they were created ? For will not the fame Me- thod of Reafoning equally hold with Regard to all the Anc;els in the Univerfe ? And ous-ht we not for the fame Reafon to acknowledge them all to be uncreated i becaufe we cannot tell when they were created ? As to the Number of Angels of all Denomina- tions, they may juftly be faid to be, as the Apoftle exprefl^erh it, inmimerable[2] ; and therefore, when tbeir Numbers are fpoken of, the holy Penmen are [2] Cov. of the Cher. p. 33S. [3] Heb.xii. 22. obliged Let. VI. of the Old and Nezv Tefi anient. 455 obliged to mike Ufe of large Numbers in an inde- finite Senfc. For, thus muft be underflood that Expreflion of the holy David, when he faith, T^e Chariots of God are twenty Thoufand, even Thoufands of Angels [4]. As alfo, when our Saviour, fpeaking to Pt'/^r, faidi, Thinkejl thou I cannot now pray to my Father, c/id he foall -presently give me tnore than tivehe Legions of Angels \_^]. And when the Prophet D^- 77iely defcribing the Thronto^ the ancient Days, faith, Al fiery Stream ifjiied, and came from before him, Thou- fand Thoufands miniftred unto him, and ten Thcufand Times ten Thoufaud flood before him [6]. Well therefore may God be termed by the Apo- flle in his Epifcle to ih^ Hebrews, the Father of Spirits [7] ; fince we have Reafon to believe, that not only the planetary Regions are crowded with a Number of intelHgent Inhabitants, but, that every Part of tlie whole Univerfc, even the intermediate fccmingly void Space betv/een thefe Planets is filled and replete witli Spiritual Beings. Which Spirits are called Angels^ that is, Meffcngers ; becaufe they are employed by God as fuch, in the Execution of his Commands, between him, and the inferior Parts of his Creation, And therefore the royal Pfalmifl cries out in an holy Rapture ; Elefs the Lord, ye his Angels, mighty in Strength, that do his Commandments^ hearkening unto the Voice of his Mouth. Blefs ye the Lord, all ye his Flofls, ye Minijters of his, that do his Pleafure [8]. Not that God can diveft himfelf of his Omnipre- fencc, for he is at all Times in all Parts of the whole Univerfe, as the Pfalmift beautifully defcribeth it, when he faith, If I climb up into Heaven, thou art there •, If I go down to Hell, thou art there alfo -, if I take the Wings of the Morning, and remain in the ut- termcft Parts of the Sea, even there alfo fJoall thy Hand [4I Pfal. Ixviii. 17. [5] Matt, xxvi, 53. [6j Dan. vii. 9, 10. [7] Heb. xii. 9, [S] Pfal. ciii. 20, 21. G s 4 had '456 A Vindication of the Hijlortes Part 111. lead me, and thy Right-hand Jhall hold me, &c. [9]. For that Being which is neceffarily exiftent, muft be equally fo at all Times, and in all Places •, while the more immediate Prefence of his moft refulgent Glory may neverthelefs fhine enthroned in the Heaven of Heavens, or the radiant Center of the whole Creation. But having, out of his infiniteGoodnefs, thought pro- per to create a boundlefs Variety of intelligent Be- ings, whom he hath endued with very different Ta- lents, and Qualifications ; he choofeth to employ thefe feveral intelligent Agents in the Exercife of thofe various Powers and Faculties, with which he hath furnifhed them, rather than perlonally to tranfact every Affair by the immediate Interpofition of his own Almighty Pov/cr. Which intelligent Agents, being employed by God as minijiring Spirits, are fent forth by him, either to attend as Guardian Angels, upon thefe planetary Regions, or to execute any other Purpofcs of his di- vine "Will, as fcemeth mofl convenient to his unerring "Wifdom. If therefore we confider how many Myriads of planetary Worlds may exifb in this Uni- verfe, let us but think how miany Myriads of Myriads of Angels may be employed in an Attendance upon thc-m, and their Inhabitants. And that this is not an imaginary Syftem, but an Opinion founded on evident Truth, we have the Teftimony of God's Word, both in the Old and New Teflament to convince us. For, fays St. Paul, when fpeaking of Angels, are they not minijiring Spirits feni forth to mini fler for them who Jhall be Heirs cf Salvation [ il^ ? And, fays the holy David, when fpeaking of the Poor who are under the Prote6tion of God, "-Ihe Angelcf the Lord encampeth about them, and delivereth them [2]. And again, fpeaking of the (jodly, he faith, For he fJo all give his Angels Charge [9I pfal.cxxxix. 7, 8, 9. [i] Heb. i. 14. [2] Pfal, ^sxiv. 7. qvtr Let. ^T. of the Old and New Tejiament 457 ever thee, to keep thee in all thy Ways [3]. Mofes alfo faith, as it is in the Septuagint Verlion, that, when the mofl high divided to the Nations their Inheritance, when- he feparated the Sons of Mam, he fet the Bounds of the People according to the Number of the Angels of God ; that is, according to the Number of thofe ruling Angels, which the mofl high was pleafed to appoint to prefide over the Nations upon Earth ; and faith' Mofes, Jehovah's Portion was his People Jacobs the Line of his Inheritance Ifrael\^\\. And the wife Son oi Sirach faith, For in the Divifion of the Nations of the whole Earthy God fet a Ruler, or governing Angel, over every People, but Ifraelis Jehovah^s Portion [5]. Whence it appears that this Name of Jehovah is here given to fome ruling Angel, who had the Go- vernment of Ifrael afllgned to him for his particular Portion or Province*, and to whom, as I before ob- ferved, it appears that God had given PermifTion to be called by this his Name of Jehovah. For, when Mofes was befeeching God to inform him, who it was that he intended to fend to conduft him and the Ifraelites, into the Land of Canaan, then God an- fwered and faid, Behold I fend an Angel before thee to keep thee in the Way, and to bring thee unto the Place which I have prepared. Bewnre of him, and obey his Voice, provoke him not, for he will not pardon your Tranf- ^rejfwns : For my Name is in him [6J. And as the Kingdom of Ijrael had its ruling, or guardian. Angel afiigned to it, for its Proteftion and Government, fo do we find likewife, that the reft of the Nations had their guardian Angels afllgned to them alfo, at the Time when God feparated the Sons of Adam, and divided to the Nations their Inheritance after the Confufion at Babel. Which ruling Angels [5] Pfal. xci. II. See alfo Matt. iv. 6. [4] Deut.xxxii. 8. That this is the true Meaning of that Text, fee Eflay on Spirit, JScd. 36, &c. [5] Ecclus xvii. 17. [6] Exod. xxiii. 20,21. are 45^ A VinMcation af the Wifioms Part III. are fometimes diftinguilhed by the Name of Arch- angels ; which is a Term compounded of two Greek "Words, Arshon and Angeks^ that literally fignify a ruling /xngd. Thus, tor Example, when the Angel Gahriel c ime co inftrucl the Prophet Daniel^ he faith unto h'm, vinoiw Dankl flood trembling. Fear noty 'Daniel^ for from the firji Day that thou didji fet thins Heart to tinderfiand^ and to chajien thyfelf before God^ thy Words were heardy and I am come for thy Words. . But the Prince (in Hehrezv the Czar^ in Greek Arehon) that is, the ruling, or arch. Angel, of tJ:>e Kingdom of Perjia -withjlood me one and twenty Days. But /y tfji River o/Chebjr, Ezek.X. 15. H h ported 426 A Vindication of the Uifiories Part III. ported the Throne of the Glory of the Lord, are fpoken of in the plural Number,, and each of them is feparately called a Cherub, as when the Prophet de- fcribes one Wheel to he by one Cherub, and another Wheel by another Cherub, yet the whole Compofition is alfo called a Cherub, and a li'vifig Creature, in the lingular Number -, becaufe it had but one Spirit either in the Body or Wheels. For thus the Prophet ex- prefly defcribes it, when fpeaking of the Departure o^ the Lord irom off this Chariot, or Fedeftal, of his Glory, he fays, And the Glory of the Lord departed from off the "Threfhold of the Houfe, and flood over the Che- RUBS : (or Cherubim, as it is in the Hebrew) And the Glory of the God of Ifrael was over them above. This is the living Creature that I faw under the God of Ifrael, by the River of Chebar, and Ihiow that they were Che- rubs [5]. Whence it is manifeft, that this Appear- rance which was under, and fupported the Throne of the God of Ifrael, is indifferently called a Cherub and a living Creature., in the fingular Number, becaufe it had really but one Spirit to animate it \ or Cherubs, and living Creatures in the plural, becaufe it had the Likenefs of four different living Creatures, both in its Heads and Feet, which were neverthelefs united at the Middle in one Body. It is likevvife manifell that the Glory of the God of Ifrael which fat in the Throne over them above, was animated by a different Spirit from the Cherub be- neath j becaufe he left the Cherub, and went to the Thrediold of the Houfe, and afterwards returned to the Cherub or Cherubs again. It may perhaps, my Lord, be fome Entertainment, for I do not propofe it as any Improvement to your Underftanding, to hear the various Conjectures of learned Men upon this extraordinary Appearance. For, though the Jews, to whom this emblematical ViTion of the Cherub, or Cherubs, which fupported [5] Ezek. ix. 3. 10. 18, 19,20. the Let. VI. of the Old and New 'Tejl anient. j\.6'j the Throne of the God of Ifrael, was made, have the greateft Right to claim it, as referring to fome Pare of the Hiftory of the Children of Jfrael^ yet the Chriftians are for robbing them of it, and claim it to themfelves as an emblematical Reprefentation of fome Parts of the Gofpel of Chrift. Now the Jews fay that the Rcafon why this Cherub^ who fupported the Throne of the God of Ifrael, was reprefented with the four Faces of a Man, a Lion, an Ox, and an Eagle, is, becaufe that thefe were the four Enfigns, which the four principal Tribes of the Chil- dren of Ifracl wore in their Standards, when they were encamped by Order of God in the V/ildernefs of Sinai ; and afterwards carried in their Armies, ei- ther at the Time of Battle, or in their Marches and Encampments. For it appears from the fecond Chapter of the Book of Numbers^ that the twelve Tribes of the Ifraelites were feparaced into four Di- vifions round about the Tabernacle \ and that they who encamped on the Eaft Side were to range them- felves under the Standard of the Tribe of Judah', thofeon the South Side under the Standard of i^f«(^^«i thofe on theWeft Side under the Standard of Epbraim ; and thofe on the North Side under the Standard of Dan [6J. Now, fay the Jews [7], the Emblem, which the Tribe of Judah bore as an Enfign in their Standard, was that of a Lion j tlie Emblem in the Standard of Reuben was a Man \ the Emblem in the Standard of Ephraim was an Ox ; and the Emblem in that of Dan was an Eagle. And therefore thefe were four very proper Emblems to compofe the ornamental Support of the Throne of the God of Ifraet. But the Chriftians not being willing to let ihtjews have the Honour of this emblematical Ornament, [6] Num. ii. ^. lo. i8. 2,-. [7] See Mafius on the Book of Jojbua. Paul Fagius on the Book of Numbtn, Abtn Ext a, &c. H h 2 have 468 A Vindication of the Hijlories Part IIL have applied it to the four Evangelifts, and accord- ingly, it ever your Lordfliip meets with any of their Pidures, you will find St. M^/Z^^-k; accompanied with the Portrait of a Man^ St. Mark with that of a Lion^ St. Luke with that of an Ox, and St. John with that of an Eagle. Which hath produced the following Piece of Poetry : Hie Matthcfus agens Hominem generaliter implet, Marcus in alta fremit. Vox per deferta heonis^ Jura Sacerdotii hucas tenet ore Juvenci^ More volans Aquilt Verbo petit aftra Johannes. And others flill to carry this Allegory further, have difcovered that the Birth of our Saviour was meta- phorically, denoted under the Emblem of the Man^ his Sacrifice on the Crofs under the Emblem of the Ox, his Refurreftion from the Dead under the Em- blem of the Lion^ and his Afcenfion into Heaven un- der the Emblem of the Eagle. Which feems to de- ferve the following Piece of Poetry : As the Fool thinks. So the Bell chinks. But of all the fantaflical Interpretations that were ever given to this Reprefentation of the four living Creatures, that is the moft extraordinary which was invented by the fagacious Mr. Hutchinfon^ and im- bibed by his Followers -, v;ho has difcovered in it a demonfirahle [8] Proof of the Athanafian Dodrine of the Trinity. And fuppofes the three Perlbns in the Trinity to be reprefented by the four Emblems of the Man^ the Ox, the Lion, and the Eagle. So that for the future, inftead of reprefenting the Trinity under the well known Emblem of a Triangle in a Circle ; it ought now to be reprefented by a Square in a Cir- cle ', in which as the four Sides of the Square will an- I\ver Xo the four Faces of the Cherubs, fo the Circle [8] Hutch. Cov. of the Cher. p. ?ii. 4 will. X.ET. VI. of the Old and New Tejlament. 469 vvill ferve to reprcfent the Wheels ; and by thisMeans, Mr. liulchinfon's Syftem will be compleat. But, 1 think, that I fhould do Mr. Hutchinfon the Juftice to inform your Lordfliip, that he feems to be aware of this Difiiculty, 'viz. that four Perfons do not well fcrve as Emblems for three; and therefore he has invented a moft notable Contrivance for reducing thefc four Heads into three : Which is, by knocking two of thefe Heads together, and fo driving them into one Mafs, which will then reduce them to die Number three. For, fays he, ** each of the Cheru- " bims had four Vifages ; or ftridly, v/hen two " fliould be joined, three [9]-'* And is not this a notable Contrivance ^ Is not this a Demonftration [ i], as he calls it, of the original Evidence of the Myftery of the Trinity ? Or rather, my Lord, to be ferious, is not this a Hiocking and blafphemous Abufe of Scripture, and an Infult on common Senfe ? But to proceed, fuppofe we fhould allow thefe four Cherubs^ together with their four Wheels, to be per- fonally united together by the Unity of the Spirit that was in them -, yet what becomes of the Unity of the Godhead with this Trinity^ or rather ^ladrinity of Cherubims^ when the Glory of the Gcd of Ifracl in the Likenefs of the Appearance of a Man, was not only ever them abcve^ and they under him with a Firma- ment, or Cloud, betwixt them ; but when the Giory of the God q{ Ifrael ivent up from the Cherub where- upon he was, and remained on the Threfhold of the Eloufe ? For though thefe four Cherubs may have a perfonal Union one with another, by being joined to- gether in the Middle, and with the Wheels by the Unity of their Spirit ; yet furely they cannot be per- fonally united with the Ltkenefs of the Appearance of a Man that was over them above, and which went up [9] Glory and Gray. p. 120. [i] Cov. of the Cher, p. 211. H h 3 from 470 -^ Vindication of the Hiftories Part III. from them and left them behind ? Which Perfon, Mr. Hutchinfon allows to be Chrift [2]. For, fays he, " The t'erfon above the Cherubim was he which was " to rule in the Chriftian Church, or State.'' So that here are four Cherubims, and one Perfon fitting in a Throne above them, which niak^ five ; and yet thefe^w Pcrfons are the demonftrable Reprefenta- tives of the three Peifons in the Trinity. This, my Lord, is even too much for a credulous circumcifed Jew [3] to believe. But this is not all, for Dr. Hodges [4], as well as Mr. Hutchinfon [5] will alfo have the two Cherubs which ftood at each End of the Mercy Seat in the Sanduary built by Mofes, though each of thefe two are fuppofed by them to be compofed of hurCherubs, to be alfo a fymbolical Reprefentation of the Trinity ; fo that let the Number of the Cherubs be two^ or four ^ or five^ or eighty it is all one, they muft ftill be the Reprefentativcs of the Number three in the Trinity. And becaufe thefe two Cherubs were ordered to be .beaten out of one Piece of Gold, hereby, fay they, the Unity of the Antitype was reprefented in this Emblem of the Effence. And, " by the Defcription of their " Faces being one to another, or according to the *' Hebrew^ each Perfon (typically Perfon) towards his ** Brother, the Plurality and Equality of the Perfons *' in the Divine Effence is clearly fet forth [6].'* Where the Word Perfon is artfully inferred, for the fake of that notable Remark (typically Perfon) though in the original Hebrew it is only each Man [7]. But, my Lord, this fhews us the Danger of having a Shipwreck made of cur Faith, when Men quit com-^ mon Senfe to go in Quell of fanciful AUufions, and [2] Glory and Gravity, p. 190. [3] Crcdat Judaus apelia. HoR. [4] Elihu, in the Preface. [5] Glory and Gravity, p. 120, 5>cc. [6j Elihu in the Preface, and Hutch. Glory and Gravity, p. 1 1 8, [7] Heb. tt^'J^. Allegories, L E T . VI . cf the Old and New Tejlament. 471 Allegories, and typical Reprefentations ; and attempt to build Articles of Chriftian Faith, not on the fure IVord of Prophecy^ and the literal Accompiifliment of the verbal Predi^ions of Chrift, which Mr. Hutchin- fon [8] declares againfb, but on the delufive Sallies of a wild Imagination. Can fuch Authors expecft to make Converts of any Man of common Unnder- ftanding? Or ought they not rather to dread mak- ing themfelves, and the Chriflian Religion a Subjedt /or the Merriment and Ridicule of ScoiFers and Libertines ? As to thofe Angels, which are called Seraphim or Seraphs^ the Reafon of this Appellation is not cer- tainly known -, but it is fuppofed to be on Account of the lucid and fiiining Appearance of their Coun- tenance, as the Word Seraph in Hebrew fignifies to hum. But the Form which they were pleafed to af- fume, when they rendered themfelves vifible to hu- man Eyes, is no where defcribed, further than their having each Jix JVings^ with twain of which he covered his Face, and with twain he covered his Feet^ and with twain he did ^ [9]. And whereas the Cherubs^ in the Vifion of EzekieX had only four Wings €ach, and are reprefented as being under the Throne of the God oi Ifrael\ the Seraphs ^ in the Vifion of Jfaiah^ are defcribed as being above it, and finging Praifes to the moft holy Name. All thefe, however, whether Archangels, or Cheru- bim, or Seraphim, or common Angels, being, as the Apoftle Peter obferveth, greater in Power and Might than we^il, or, as the Pfalmift wordeth it, who excel in Strength [2], are fuperior to the Faws of our Na- ture ; and therefore can, with the Permifiion of God, render themfelves either vifible, or invifible to us at Will. And in accommodating themfelves to our 'O £8] Hutch. Cov. of the Cher. p. 207. [9] Ifai. vi. 2, 3. ^i] 2 Pet. ii. II. [2] Pfal. ciii. 20. H h 4 Senfes, 472 A Vindication of the Hijlories Part III. Senfes, can aflume what Form or Figure they pleafe \ cither of a Man, or a Beaft, or a Bird, or can put on the vifible Appearance of a Cloud, or of Fire, or of a Chariot, l^c. And can make themfelves iinderftood by us, either outwardly by the Sound of a Voice im- prefTed on our Ears, which is uttered by them with equal F.afe, from the dumb Cloud [3], and infenfible Fire [4], as cut of the Mouih of a Serpent [5], or an Afs [6], or a Man [7]. Or elfe tiiefe Angels can make themfelves underftood by us, by an inward \n- fpiration, and Impreffion of Ideas on our Mind, which may produce Vifions by Day, or Dreams by- Night [8]. Which giveth an eafy Solution to that Difficulty iirfl ftarted by Julian the Apoftate, but lately revived by Mr. Voltaire^ as I before obferved [9], when he faith, *' Can Reafon explain how the Serpent fpoke " in Days of old ? And how Balaam's Afs fpoke to " his Mafter ?'' Since it vvas neither the Serpent, nor the Afs, which fpoke ; but an Angel which fpoke out of their Mouths, by the fame Power, that he could have made the lame Sounds without their Afliftance, if he had pleafed. So that there feems to be no Difficulty in fuppofjng the Sound of certain Words to have feemingiy iiTued out of the Mouth of the Serpent or the Afs, any more than there is in fuppofing the fame Sounds to have been made in the open Air, by fom.e invifiblp Power ; which, though miraculous, is acknowledged to have fometimes happened both by facred and pro- phane Writers. For, of this Kind there are many Inftances in the holy Scriptures ; as for Example, when the Law was delivered to Mofes^ and when our Saviour at his Bapt fm and Transfiguration was de- [3] Exod. xxiv. 1 6. [4] Exod. iii. 4. [5]Gen.ni J, [6] Numb. xxii. 28. [7] Gen. xxviii 2.9. Aflsii.iy, [8] Jude ii. 28. [9I See Part IL Ui. 111. p. 257. clarcd Let. VI. of the Old ani New Tejla:mnt. 4j^ clared to be the belcved Son of God [i]. And in prophane Writers, the DeusJjus of the Romans men- tioned by Julus Gellius [2], was of this Kind. And according to Cicero [3], it was a Voice from Heaven that warned the Romans of the coming of the Gauls, to v.'hichthey built a Temple under the Title of JJus Locutius. And therefore there is no more Abfurdity in fuppofing that the Voice, which fpoke to Balaam, feemingly proceeded out of the Mouth of an Afs, than that which alarmed the R.cman Soldiers fhould proceed out of the Mouth o( a Goofe. But the mod remarkable Inftance of this Kind that is in prophane Hiftory, is the Story which is re- lated wiih fo much Scrioufnefs, and is fo well atteft- ed, by Plutarch in his Treatife on the Decay of Ora- cles ; wh:;re he fays, that one Thamnus an Egyptian, as he was failing towards Italy, in his Paflage near the Echinades^ heard a Voice from the Ifland 0} Paxos, which called aloud to him by Name ; and charged him, when he came over againft: Palodes, to fay, that Pan the great ivas dead. Upon which a Debate arofe among the Paflengers, about what was proper to be done ; whereupon Thamnus, who was Mafter of the Vcffel, determined, if, when he came to Palodes, he had a good Wind, he would continue his Courfe, and take no Notice of the Voice •, but if he fhould be be- calmed, he would then do as he was ordered. Ac- cordingly on his coming over againft that Ifland, the Wind having ceafed, and the Sea being exceeding calm, Thamnus ftanding on the Stern of the Ship, and turning himfeli" towards the Land, faid aloud, that Pan the great was dead; upon which there was a vio- lent Groan heard immediately, fuch as might proceed not from the Lamentation of one Perfon, but of a Multitude. And what is remarkable is-, that this Voice both Times that it ifTued, was not heard only rO Matt.iii. 17. xvii. 5. [2] Aul. Gel, l.xvi. c. 17. [3] Cic de Divin. 1. ii. by 474 -^ Vindication of the Hijlories Part III. by Thamnus, but by the whole Company that were in the Ship, Paffengers as well as Sailors. Plutarch in- deed mentions, that they were all terrified at the Event ; which is the only Difference of any Con- fequence between this Tranfadion of Thamnus, and the aforementioned one of Balaam, who is not repre- fented as being terrified or ftartled in the lead, but on the contrary as entering into a regular Converfation with the Afs ; which, I own, Teems very unnatural, did we not confider that Thamnus and his Company •were not accuftomed to hear Voices of this Kind 5 whereas Balaam was on the other Hand well ac- cuftomed to hear fupernacural and miraculous Voices ; for before he fet out he is reprefented as having had feveral Converfations with God upon the Subjedl of this Journey [4], that is, with an Angel who was fenc to him from God, the lafb of v/hich Converfations is faid to have been at Night, fo that he^ then probably heard the Voice without fo much as feeing the Perfon that fpoke to him -, and yet he is not even then repre- fented as being furprized. And as his Fame as a Prophet had fpread as far as the Land of Moab, the Probability is, that his Correfpondence with fuper- natural Agents had been pretty frequent, and there- fore he was the lefs aftonifhed at hearing this mira- culous Voice. Dr. Jortin indeed fuppofes this whole Tranfadlion, between Balaam and his Afs, to have paffed*in a Vifion only •, but as this Affair is repre- fented not as happening before Balaam was fet out, but when he and his Servants were upon the Road together, I do not think there is any Need for hav- ing Recourfe to fuch an Apology. As to evil Angels, they alfo are known by various Denominations, fuch as Devils, and unclean Spirits, &c. and have alfo their different Ranks, and Degrees of Power, and Pre-eminence among themfelves. The chief of which is, by Way of Eminence, called [4] Numb. zsii. 9. 13. zo. the Let. VI. f)f the Old and New fejlament. 475 the Devil [5], that is, the Calumniator^ or Accufer ; and Satan [6], or the Adverfary. He is alfo called the Dragon [7], or, which is the fame Thing, the old Serpent which deceiveth the World [8] ; bccaufe it was in that Shape that he deceived our firfl: Parent Eve. He is alfo called Beelzebub [9], which fignifies the Fly-God, or the Lord cf Flies, probably for the fame Reafon that he is called the Prince of the Power of the Air [i] ; becaufe He and his Angels are fuppofed to inhahit the Air, and to be perpetually hovering about like FJiesy^^^/>/^ ivhom they may devour. La^antius, one of the Fathers of the third Century, who was fo eminent for his Learning, that he was made Preceptor by the Emperor Conftantine to his Son Crifpus Cafar, when fpeaking on this Subject, faith, that ** God the Creator and Maker of all *' Things, before he began the excellent Work of ** the Formation of this Worki, begat the holy and " incorruptible Spirit, which he called his Son. *' And appointed him to prefide over the whole " Work ; and made Life of him both as a Coun- *' fellor, and Operator, in contriving, adorning, and " executing it. — And although He afterwards creat- *' ed innumerable other Spirits, whom we call An- " gels ; yet he did alone honour this his Firll-born, " in whom was the Fuilnefs of his paternal Power ♦« and Majefty, with the Appellation of that Divine " Name. Then he made another Spirit, in whom *' the good Difpofition of his divine Original did ♦* not long remain : But being infefled with Envy *'• as with Poifon, he foon changed from Good to ** Evil ; and by his own free Will, which God gave " him Liberty to make Ufe of, he acquired a con- " trary Name. Whence it is apparent, that Envy " is the Root of all Evil. For he envied his Ante- [5] Matt. iv. 5. [6] I Chron. xxi. I. f?] Rev. xii. 3.9. [8] Rev. XX. 2. xii. 9. [9] Matt. xii. 24. [1] Eph. ii. 2. *' cefibr, 47^ ^Vindication of the Hi ft cries Part III. *' cefTor, who was approved of, and beloved by God *' the Father, becaufe he adhered to him. Where- ♦' fore, the Greeks call this Spirit, who from good '* became evil, A»«€o^ov -, but we call him the Ac- ** cufer^ becaufe he carrieth an Account to God of *' thofe Evils, which he enticeth Men to com- " mit[2]." It is undoubtedly for wife Purpofcs, although by us not thoroughly affignable at prefent, that the God of infinite Power, and infinite \Vifdom, permits thefe ■wicked Spirits, as he doth us Men, to a6t'in Con- tradiction to the Laws which he hath afilgned them. And that he doth not execute his Sentence fpeedily on every Offence committed either by Men or /ingels. Since it is manifell, that the fame Almighty Power, which fpoke them into Exiftence, could with 07ie rcugb JVcrd, annihilate their Being. And indeed in general we cannot be too cautious how we pronounce any thing peremptorily, or pofitively, concerning the unrevealed Determinations of God's Will, Sure we are, or ought to be, that whatever is^ is right. And that if we cannot vindicate the Wifdom, and JulHce of God in the Adminiilration of the Government of this World in every particular Inftance at prefent, this mud arife, not from any Error in the Things themfelves, but from the Imbecillity and Imper- fedion of our own UnderRandings. And therefore we are not in the prefent Cafe to meafure the Wif- dom, or Juftice of God, by the fliallow Determina- tions of human Jufcice •, or to confider what we call the Wrath of God^ as the Effe6t of a fudden Paffion of Anger, or Refentment, but as a calm, fedate, and fteddy Principle, which Jiixndeth like the ftrong Moun- ■tains., and his Judgraents as the great Deep. For which Reafon God may bear v/ith the Difobedience of his fmful Creatures, Vv^hether Men or Angels, for a long Space, as a Trial of their Conduct, and in Order to [zj Laa. I.ii. §8. 1. h'. ^ 6u allow L E T . VII . cf the Old and New Tejiament. 477 allow them Time fufficient for their Repentance •, and may refpite their Punifliment to the moft fit and con- venient Seafon. I nioulcl now proceed to (hew yourLordfhip whac was the Conl'tquence and EfFtfl of the aforementioned Contefts between the good and bad Angels, and in particular between thole two great Beings Michael and Satan ; but as I apprehend you will now be glad of fome Relaxation, 1 fhall defer what I have to fay upon that Subje6l till I do myfelf the Honour of writing next to your Lordiliip, who am, I'cur LordJIoip's, &c. LETTER VII. My Lord, N my lall Letter I propofed, when I next did my- fclf the Honour oi: writing to you, to confider what was the Confequence of thofe Difputes and Qiiarrels, which are mentioned as being betv/een the good and bad Angels, and in particular between thole two great Beings, Michael and Satan. And firfc I muft beg Leave to remind your Lord- fliip, that the Angel Gabriel^ when he came to in- ftrudl Daniel in the Scriptures of Truth, informed him, that he had been oppofed by the Prince, or Archangel, of Ferjia^ until Adichael, one of the chief Princes, or Archangels, came to help him ; that he would return to fight with the Archangel of Perfia ; that when he was gone, the Archangel of Gr^cia would come ; and that none held with him in thefe Things but Michael the great Archangel, who (land- cch 47 5 A Vindication of the Hijlorks Part III> eth for the Children of Ifrael. And, as it appeared that God was pleafed to difpofe of the Government of the feveral Nations of this World to Archangels^ and other inferior Angels, in Subordination to them i and that none of thefe Archangels but two, viz^ Michael and Gabriel held together in the due Exe- cution of their Charge •, hence it is manifefl, that the reft of the Angels, and Archangels, who had been entrufted with the Guardianfliip of the feveral King* doms of this World, had fuffered themfelves to be corrupted by Satan^ and had gone over to his 'Party* And hence it appears alfo, that the Direction of the Conduct of Mankind was the Caufe and Subjeft of thefe Contentions, and of the Difputes and Quarrels between thtfe angelical Beings. And that while Michael and Gabriel were endeavouring to preferve Mankind in their Duty and Obedience to God, ac- cording to the Scriptures of Truth, Satan and his An- gels, out of Envy, as La^antius thinks, to his Ante- ceflbr the Son of God, was endeavouring to feduce them into Idolatry, and the Wcrdiip of falfe Gods. Let us now therefore try if we can find out what was the Procedure, and Event, of this Conteft. To difcover which, we mull entirely have Recourfe to Revelation, which is our only Guide in fuch an Affair as this. And if we confult the Revelations of St. John^ we {liall there find it faid, that there 'was a War in Heaven. Michael and his Angels fought againjl the Dragon ; and the Dkagon fought and his An- gels^ and ■prevailed not, neither was their Place found'' any more in Heaven^ And the great Dragon was caji out, that old Serpent called the Devil and Satan, which decelveth the whole World. He was cafi out into the Earthy and his Angels were caJi out with him.-^ And they overcame him by the Blood of the Lamb, and the Word of their Tejlimony j and they loved not their Lives unto Death [3]. [3] Rev, xii. i,&c» Ic Let. VII. of the Old and New 'Tejlament. 4'/<) It may therefore not be improper to enquire what is meant by this Blood of ibe Lamb^ which was fo ufe- ful in obtaining a Victory of fo much Confequence. And this upon Enquiry we fhall find to be the Blood of the Meffiah^ or Chrifi^ who is metaphorically ftyled ihe Lamb of Go// [4] \ bccaufe, when he is fpoken of by the Prophet Ifaiah^ as fufFering Afflidlions hereon Earth for the Redemption of Mankind, he is com- pared to a Lamb, on Account of its Innocence and Meeknefs in fufFering Death; and of whom the Pafcha! Lamb among the Ifraelites^ of which no one Bone was to be broken, was alfo the Type and the Emblem [5]. Now, upon Examination into the Scriptures, it wil) appear, that this Mejfiah^ or Chrift^ was the fame Perfon with the great Archangel Michael^ who was the Guardian Angel of Ifrael. For this St. Taid plainly alTures us of, when fpeaking of the Ifraelites in the Wild erncfs of Sinai ^ he faith, For they drank of that fpiritiial Rock that followed them^ and that E.ack was Chrijl [6]. He alfo obferves, that by their Mif- conduct in the V/ildernefs, 'They tempted Christ, ««i were therefore defrayed of Serpe}2ts [y]. And in his Epiftle to the Hebrews^ he attributes the Perfeverance of Mofes in quitting Pharaoh's Court, and refufmg to be called the Son of PharaoFs Daughter, to his efteeming the Reproach of Cbrift, that is, the Re- proach of the Egyptians for Chrijl' s Sake, greater Riches than the Treafures cf Egypt [S]. Which Term of Mejfah^ or Chrijl^ as I before obferved to your Lordfhip, literally fignifies the anointed, becaufe, as the Apoftle exprelleth ir. He was anointed of God to do whatfoever his Pland, or his Counfel^ determined before to be done [9]. That is, he was anointed, or [4] John i. 29, 30. Afts viii. 32. Jfa. liii. 7. [5] Johnxix. 36. [6] I Cor. X. 4. [7J 1 Cor. x. 9. [8] Heb. xi. 26. EfTiy on Spirit, ^9;. [9] Ads iv. 27, 28. This Paffage in the Original runs thus : appointed 4^0 A Vindication of the Hijl cries Part IIL appointed of God, to do and to fufFer for the Re- demption of JMankind, whatfoever it fhould pleafe God to require of hi rn to do or to fuffer, as a Trial of his Obedience to God, and his Love to Mankind. And hence it is that Cbrijl is called the Lamb Jlairt from the Foundation of the World \^\\. And the Scheme of the Redemption of Mankind through the Suflferings of Chrifl^ is faid to be the eternal Purpcfe which God purpofed in Chrift Jeftis our Lord [2] ; becaufe it was agreed to a.nd promifed before the World began [3]. There is a traditionary Piece of Rabinical Learn- ing quoted out of the Talmud, by Mr. Hulchinfon, in his Treatifc on the Covenant of the Cherubim, p. 255, 307, &c. and which he feems very fond of, as being a proof of the Covenant entered into between God and his Chrif, before the World began, for the Redemp- • tion of Mankind, fo tliat, I think, I may fafely quote it at prefent. Which is to this Effed:; " That on *' a Day when the Sons of God came to prefent *' themfelves before the Lord, Satan came ah'b among " them, and having efpied a Light under the Throne For of a Truth agaiiiji i'y hch Child "Jcfuj^ ord what w.is that Light ? " and being told it was the Light of the MeJJiah and " his Genc-ration, Satan faid to the Lord, Permit me " and I will drive with him. And the Lord called " the Mejfiah^ and afked him whether he was willing " to abide the Conliid:, in which he would certainly ** meet with a great deal of Pain and Trouble ? And " the Mcjfiah faid, I will \ provided I may have thefe " People for my own. To which God having con- " fented, the Meffiah alfo agreed thereto [4]." That is, the Meffiah upon Condition of having the Gene- ration of Mankind for his own, confented, or, as St. P^j^/exprefieth it, ivas anointed^ to do v.'hatfoever the Hand, and Counfel of Goo fliould determine before to be dosie. Which Piece of Traditionary Hiftory hath un- doubtedly taken its Rife from the rabinical Interpre- tation of the Curfe denounced againft the Serpent in Gen. lii. 15. Part of which was by the Jews under- ftood, as referring to the MeJJiah^ under the Cha- rafter of the Seed of the Woman. When therefore Mofes fays that God, when fpeaking to the Serpent faith, I will put Enmity between thee and the Woman, and between thy Seed and her Seed ; it (that is, the Seed of die Woman) jhall bruife thy Head, and thou Jloalt bruife his Heel ; the remaining Part could not well be interpreted but as fpoken to the Bevil under the Figure and Character of a Serpent, in which Form he had deluded our firft Parents. For, as it is manifeft that by thofe \\ ords, there v^as Enmity plainly denounced between the Seed cf the Woman, and the Serpent-, and as the Seed of the Woman was underftood to re- fer to the MeJJiah ; fo would it be ridiculous to fup- pofe th.:t this Contefi was to happen between the MeJJiah add a literal Serpent, This Curfe muft there- fore have been underftood, as being denounced againft: Satan j by which, though the Victory is declared and [4] R. Mofes tiadarfan On G:?;. i. 3. I i foretold 482 A Vindication of the Hifiories Fart III. foretold to come to pafs in Favour of the Seed of the Woman^ by hruiftng the Head of the Serpent, that is, totally overcoming him at laft-, yet this Vidlory was not to be obtained without fome Danger and Diffi- culty on the Side oi the Seed of the Woman^ vi'ho was to get a Bite in the Heel, by doing and fuffering what- foever it Iliould pleafc the Hand and Counfel of God to appoint for him to do and to fufFer. Now the Things, which it is manifefl from'the Scriptures, were predetermined for the Af^^i^ to do, and to fuffer, for the Redemption of Mankind, were-, that he fnould come down from Heaven, to take human Nature upon himfelf, and be made Man, and then to undergo fuch Trials and Afflictions as Satan, and his Angels, were permitted to inflift upon him. And we cannot but fuppofe that the Trial would be fevere, the overcoming of v/hich was to be crowned with fo much Glory and Honour [5]. And indeed the firft Step which was taken towards this End, as revealed to us in the Scriptures, feemeth to have been a grievous one. Which was no lefs, than for the Mcffiah, who was in the Form of God, to empty [6] or divcft himfelf of that Glory, which he had with the Father before the World was [7], to de- fcend from Heaven, to take upon himfelf the Form of a Servant y and he made in the Likenefs of Men. And therefore, in the Fulnefs of Time, faith the Apoftle, God fent forth his beloved Son to be made of a Wo- mdnlSy, that is, to take human Nature upon him. And accordingly this exalted Spirit was, by the won- derful Power of God, as before related, conveyed into the Womb of the Virgin Mary, and was made Man ; that is, was made as much fo, as his Mother could make him, without being impregnated by Man, And now being deprived of the immediate f*refence [5] Heb. ii. 9. [6] Phil. ii. 6, 7. ^[7] Johnxviii. 5. [8J Gal. iv. 4. of Let. VII. of the Old and Ne-w Teflament. 483 pf God the Father, and being fhuc up in Darknefs ^nd the Shadow of Death •, he was, after nine Months, brought forth into Life, in the Form of a feeble In- fant, with all the Weaknefs, and Frailties, and In- firmities of human Na:ure about him. And as he grew up into Life, and his Reafon improved, this only ferved to make the terrible Change, and Alter- ation, of his Condition fo much the more percepti- ble, and the Reco!le6lion of it fo much the more grievous and infufFerable. The Dreadfulnefs of which State is hardly conceivable to us, becaufe that we were never fenfible of any thing better than our prefent Exiftence. But for any Being, which had ever enjoyed the Happinefs of Heaven, and had been in PolTefiion of Glory 'with the Father^ to be deprived thereof, and to be fent to dwell here in this World, encompaffed within the narrow Limits of this earthly Tabernacle, and the heavy Organs made of Flefh and Blood, it muft, literally fpeaking, be to fuch a Being, an Hell upon Earth. And when we add thereto, that this divine Spirit was thereby fo far abafed, as to be rendered liable to the Infults or Satcin, and was in all Points tempted like as we are. Sin only excepted [9], how muft this encreafe his Vexation, and Uneafiiefs ? Accordingly we read, that as loon as ever Jeftis was baptifed, and had en- tered on his Miniftry [i], Satan^ having transformed himfelf into an A}igel of Light [2], appeared unto this Son of Man, who was called Jefiis, and coming to him in the Wildernefs, where he had fafted forty Days and forty Nights without eating any thing but fuch ProviGons as die Wildernefs afforded, and being an hungered, the Tempter applied himfcdf to his bodily Appetites, and faid, If thou he the Son of God, co7n- inand that tbefe Stones be made Bread, But he anfwered km and faid. It is written, Man Jhall not live by Bread {9]Heb. iv. 15. [i] Luke iv. I, 2. [2] 2 Cor xi. 14. I i 2 . alone. 484 -^ Vindication of the Hijlories Part III. alone, hut by every Word that froceedeth out of the Mouth of God. When therefore this would not do, then the Devil apphed to his Paffion of Pride, and taketh him up into the holy City, and fetteth him on a binnacle of the 1'emplc, and faith unto him. If thou be the Son of God caft thyfelf down; for it is written. He fh all give his An- gels Charge over thee, and in their Hands they fhall bear thee up, leji at any I'ime thou dofo thy Foot againft a Stone. But Jefus faith unto him, Thoufhalt not tempt the Lord thy God. Hitherto the Devil had' quoted Texts of Scripture ; but when even this would not prevail on Jefus to do an improper Thing, and to tempt -the Lord his God ; then the Devil applies to his more carnal Paffions of Covetoufnefs and Am- bition, and having carried him to an exceeding high Alountain, foewed unto him all the Kingdoms of the World in a Moment ofl'ime ; and faid unto him. All this Power will I give thee, and the Glory of them -, for that is given unto me, and to whomfoever I will, I give it : if thou therefore wilt worfhip me, all fhall be thine. Then faith Jefus unto hi?n, v/ho had now difcovered him by the Wickednefs of the Propofal, Get thee behind me, Satan ; for it is written, Thoufhalt worfhip the Lord thy God, arid him only fhalt thou ferve [3]. Then the Devil departed from him for a Seafon ; and Angels came and mi- niftred unto him. And now, my Lord, let any one judge whether this Temptation of Jefus in the Wildernefs, looks as if Satan thought the divine Spirit that was intimately united to the Humanity of Jefus, was that of the fu- preme God ? And can any one think that a Being en- dowed with fo much Power, as Satan manifeftly was, did not know whether Jefus was the fupreme God, or not ^ And though Satan was perfe6lly acquainted with the exalted Nature of the Spirit of Jefus in its original Condition, when he had Glory with the Fa- ther before the World was ; and muft have known [3] Matt. iv. 2, 3, 4, 5, 6. Luke iv. i, &c. that Let. VII. of the Old andNm Tejlament. 485 that thcfc Temptations, now thrown in his Way, mull, to fuch a Being in his original State, be idle and trifling ; yet being alio lenfible of the great Alteration, which the Incarnation of that Spirit in human Or- gans niuit make in it, he was willing to try how far thofe Temptations, to which human Nature are liable, would operate on the Spirit of Jefus, thus encumber- ed and dcprefied with the irkfomc Load of Fleih and Blood. Whereas, if the divine Spirit, which was in- timately united with the Humanity ofjefus^ had been that of the fupreme God, which is incapable of Al- teration, or Abatement, or DeprcfTion, fuch an At- tempt would not only have been toolifli and ablurd in fo intelligent a Being as Satan^ but even in one much lefs knowiag than Satan himfelf. However, having made the Experiment, and be- ing foiled in the Attempt, He departed from him for a Seafon; that is. He departed from him for a Seafon, and but for a Seafon \ as it is not to be fuppofed that To powerful a Being as Satan^ would fo eafily yield up the Vi6lory. Fie therefore departed from him, until towards the Time of his Death, when he apprehend- ed that he rnight attack him to greater Advantage. At which Time, Jefus forefeeing that the Prhtcc of this IVorld was coming [4], armed with Power, by the Permifllon of God, to put his Virtue to the Trial, began to he forroivfd and very heav)\ and faid unto his Difciples^ My Soul is e:,Pieaven and this Earth [9], over all Beings thereunto belonging, whether Men or Angels, Thrones.^ 'Dominions^ Principalities^ or Powers ; He was highly e. laltcd^ and had a Name given him which is above every Name \ that at the Name of Jefus every Knee fhoidd bozi\ of 'Things in Heaven.^ and Things on Earthy and Things under the Earth ; ajtd that every. Tongue fljculd confcfs, that Jpfus Chrifi w Lord to the Glory of Gcd the Father \_i j. And being thus exalt- ed I2] as a Rev/ard of his Conduft, he was then feated at the Right-hand of God^ Angels .^ and Authorities ^ and Powers being made fuhje£i unto him[y,]. Weil therefore, according to the Revelation of St John., might the Angels and the Elders fay, with a loud Voice, Worthy is the Lamb that was f.ain^ to receive Power ^ and Fdches^ and IVifdom^ and Strength.^ and Ho- nour^ and Glory .^ and Bkffng. And v/ell might every Creature^ which is in Heaven^ and in the Earthy and under the Earth.) and fuch as are in the Sea., and all that are in them, fay, Blejfng, and Honour, and Glory, and Power, be unto him that fit teth on the Throne, and unto the Lamb for ever and ever\_/if\. Vt'^here, it is to be obferved, that there is a Diilindion niade between God who fitteth [7] Phil. ii. 8. Heb. ii. 14. [8] Pfal. Ixviii. 18. [g] Mat:, xxviii. 18. John xvii. 2. [i] Phil. ii. 9, [2] A^lsii. 33. [3] "i Fet.iii. 22. [4] Rev. v. li. upoq Let. VII. of the Old and iVkc; I'ejlament. 489 upon the Throne, and the Lamb, whicli was feated only at the Right-hand of God, or as St. Paul ex- prelTeth it, in his Epiftle to the Hebrews^ who was fet down at the Right-hand of the Throne of God [5]. And indeed I think it impoflible to aniwer the Ob- jeftions of the Sccinians againft the Sufferings of Chrij}^ if the Spirit of God ihe Fathv.T, and the Spirit of GcD the Son, be fuppofed to be one and the fime Sublfance, or Spirit : For, how is it pofTiblc, upon that Suppoficion, for Chrijl to have fuffeied, unlefs God the Father fuffered along with him .? Which, according to Athanafms^ would be manifcft SaheU lianifm [6] •, fince it is a plain Contradidion in Terms, to afkrt, that one and the fame undivided Subftance can, at the fame Time, fuffer and not fuf- fcr. And again, it" Chrijl be fi;ppof:d only to have fuffered in his human Nature, where would be the In- finity of the Merit, or the Acequatenefs of the Satif- fadtion, according to the vulgar Phrafe, if he fuifered no more than any Man might have done ? Or how^ v/ould the Scriptures have been fulfilled ; which de- clare fo pofitively, that it was Chrift who fufiered for us ? For thus the Apoftle P^/^r fays exprefly, Thac thofe Things which God before hadfhewed by the Mouth of all his Prophets^ that CuKiS,!: should suffer, he hath fo fulfilled [■']']. And, as I before obferved on another Occafion, fince the Athanafian Creed declares, that although he be God and Man^ yet he is not two^ but one Chrijl, and that, as the reafonable Sotd and FlefJj is one Man., fo God- and Man is one Chrijl -, if he fufiered only in his human Nature, then it was not Chrifi, but only the Man Jefus who fuffered for us [8]. . [5^ Heb,ii.i2. [6] Athan. Tom. i. p. 740. [7jAasiii. 18. See aifo Luke xxiv 4' , &c. &c. &c. f:' I Se-. alfo the 2d of the 39 Articles, which faith, the God- head aad Manhood were joined together in one Ferion never to be divided, whereof is one C/^r//?. Nor, 49© ^ Vindkatim of the Hijlcrks Part IH. Nor, fuppofing the Son to be a real and diftin6l Ferfon from the Father, do I fee how it can be recon- ciled with the Juftice of God, to permk any one in- nocent Ferfon, even at his own Requed, to fuffer in- ftead of a wicked one, unlefs it be as a Trial of his Obedience, for the Performance of which he fhould afterv/ards be rewarded. Whereas, if tlie Glory, which Chi'ijl had with the Father before the World was, was equal to the Glory of the Fatliier, how was it pofiible for him after his Sufferings to be, upon his Afcenfion, either rewarded or (?.v^//ti.? Where'as, Si. Peter declares, that he was, by being placed at the Right-hand of God,, exalted [g']. And it we confider wherein this Exaltation of ChriJI did conufr, we Ihali find, that it was not in being raifed to be equal with God the Father, or to fit even in the Throne along •with him, but only in being fet on the Right-hand of the Throne of the Majefty in the Heavens [ i ]. In fhort, with Regard to the Hiftory of cur Re- demption through Jefus Chrift our Lord, the Scrip- tures are very plain and very pofitive in ailercing, that God the Father fent Jefus the Chrift, or the anointed^ into the World to fave Sinners [2], and to be 2i Pro- pitiation for them [3]. That upon this Account in the Fulnefs of Time, Hedefcended from Heaven, and was made Man, and went through a State of Humiliation and Sufferings here on Earth [4]. That he was faithful to him tlrat appointed iiim [5I. [9] Afts ii. 33. [1] Heb. viii. i. xli. 2. [2] I Tim.'i. 15. Lukexix. 10. i John iii. 5. [3] I John ii. 4. 10, u. Rom. iii. 25. Keb. ii. 17. [4] Ifai. liii. i, per totum. Eph. iv. lo. Phil. ii. 7, 3. Matt. xvi. 21. xvii. 12. Mark viii. 31. ix. 12. Luke ix. 22. xvii. 2g. xxrv. 46. A(^»s iii. 1 S. xvii. 3. xxvi. 2, 3. Heb. xiii. 12. 1 Pet. iii. 1 8. £5] Heb. iii. 2. ' Hiat Let. VII. cf the Old and New Teftament. 491 That he redeemed us [6]. That he bought us to God with a Price [7], That he gave himfelf for us and our Sins an Offer- ing and Sacrifice unto God [8j. AvA that as a Reward for all his Sufferings, he ob- tained a Kingdom for himfelf [9], and Glory for us[i]. TneTexts here referred to are plainTexts of Scrip- ture, the hteral Meaning of which are, I think, un- cortroverted. But we do not read one Word al^out the SatisfaoJion of Chrijl j and therefore I could wifti than Expreflion was more fparingly made Ufe of-, be- cavile it is not only unfcriptural, but alfo becaufe the Doctrine commonly inculcated by it, feems to me to be erroneous, viz. That God could not forgive the I'relpaffes committed againft himfelf, and to remit tr.e Penalty, if he plcafed, without any other Satif- facVion, but that of his own good Will. For, as our S viour faith in a fimilar Cafe, Is it not lawful for him to do ivhat he will with his own [2] .* But if a third Pcrfon interpofeth as a Mediator in Behalf of the Of- fender, then the Terms of Reccnciliation muff be ia the Brcaft of the offended Perfon ; and which, when agreed to ano fulfilled, may, by an eafy Metaphor, be called an y//^;?t;;/c7// [3], a Propitiation [^], a Ran- fom [5], a Price [6], a Purchafe [7], or a Redemp- tion [8]. [6] Rom. ill. 24. Eph. i. 7. Col. i. 13,14. Keb. ix. n. Gal. iii. i^. I Pet. i. 14. [7 Rev. V. 9 1 Cor. vi. 20. vii 23. [8j Eph. V. 2 Gal i. 4. ii. 20. Heb. ix. 26. x. 12. [ly] Lukexxii. 29. Johnv.27. 2Tim.iv. 1. Phil.ii.g,io, II. Heb. ii c,. xii. i. fi] Luke xxii. 29. 2 TheiT ii. 14. 2 Tim. ii. 10. iv. 8. J Pet. V. 10. Rev. li. 7. 17. xxi 6. [2j Matt. XX. I 5. h] Rom. v. 1 1. [4] i John ii. 4, 10. [5] ^jatt. XX 28. Mark x. 45. i Tim. ii. 6. [6] I Cor. vi. 20. vii. 23. [7] Aits xx. 28. aPet. ii. 9. [8] Eph. i. 7. Col. i. 14, &c. &c. Which 493 -^ Vindication of the Hijicnes Part J]T. Which Charafler of a Mediator and a Redeemer^ is the Light in which Chriji is repreff ntcd by the Scrip- tures as havinj? aded betwixt God nnd Mankind. For^ fays St. P^z^/, there is one God^ and one Mediator between God and Man^ the Man Chriji Jcfus [9]. And therefore he alfo fays, that we are jujiijied freely by the Grace of God, through the Reder^ption that is in Jcfus Chriji, whom God hath jet forth to he a Propitiation, through Faith in his Blood, to declare his Right eoufnefs^ for the Rem'jjion of Sins that are pajl, tiorcugh the Forbearance oj GodS^i], And hence it is th'ac Gcd the Father is alfo called our Saviour and Redeemer, as well as Chriji -, becaufe that Chriji was jet jorth by God as a Propitiation for us, and that it was of His free Grace, that the Terms of Redemption offered by Chriji were accepted for the Remiffion ot Sins, tiorcugh the Forbearance of God. But as Dr. Sykes^ for whom I know your Lordlliip has a great Regard, though he acknowledgeth the Truth of what is here alferted, fays, that " there is 3 *' great Difficulty in reconciling this with the moral " Attributes of God [2] ;" I muft beg Leave to be a little more explicit on this Head. I own that if he thought the Athanafian Doftrine was true, and that God and Chriii could be fuppofed to be one and the fame undivided Subftance, or Being, there would be a o-reat Difficulty in reconciling this Do6lrine with the moral Attributes of Goo, and with common Senfe : Becaufe, I cannot form to myfirlf any Notion of the fame individual Intelligence being a Propi- tiation, or a Ranfom, and a Mediator to himfelf. However, as Dr. Sykes does not feem to approve of the Athanafian Syftem, his Objeftion feems to arife from the overftritt Interpretation or the toljowing Text, and fome others to the flime Purpofe, together with the Confequences that have been falfely deduced [g^ iTim.Ji. 5. Heb. viii. 6. ix. 15. xii. 24. [s] Rom. iii. 25. [z] Sykes on Redemption, p. 417. from Let. VII. of the Old and New Tejtamenti 493 from thence, viz. That God for Cbrijl's Sake hatb forgiven «j[3]. As if God hid no Lnve for M:in- kind, independent of the Merits of Chrifl \ but that, fince the Fall of Adam^ they were all, even thofe who had never heard of the Name of Jefu5, to be con- fidercd as Aliens and Strangers to God, and that even their good Works, ix^hich do not faring from Faith in Jefiis Chrifl., hear the 'Nature of Sin [4-]. Whereas, the Love of God towards Mankind ^ is reprefented in the other Parts of Scripture, as the Caufe why God fent his Son to redeem Mankind. For, fays St. Paul, God fo loved the JVorld., that he gave his only begotten Scn^ that whofoever helieveth in him, fhculd not perif/j, but have everlafling Life \^ff]. And again he fr.ith, In this zvas manifefied the Love of God ioivards us^ becaufe that God fent his only begotten Son into theJVorld, that we might live through him [6]. It is indeed a partial Confideration of fome lexts of Scripture, without comparing them with others, which is the general Caufe of the great Variety of Opinions, that are formed on the Chriftian Dodrine. Whereas, if the whole Chriftian Scheme be taken into Confideration, we fhall find, that it was neither for Chrifl*s Sake alone, that God forgave Mankind ; nor for the Sake of Mankind alone, that God fent his Son to redeem them : But it was for both together. Had it been for the Sake of Cbriji alone that God forgave Mankind, then our fole Obligation would be to Chrifl^ and God could not be faid to have loved us : And if Chrifl;, by his Sufi^erings, be fuppofed to have made an ample and adequate Satisfadion to God for the Sins of Men, then God could nnt be faid to have forgiven us, or to have remitted any thing to us; or to have been gracious and merciful to us ; any more than a Creditor can be faid to be gracious and merci- [3] Eph.iv. 32. I John ii. iz, kc. &c, [4] See the 13th of ihe xxxix Articles. [5] John iii. 6, [6j i John iv. 9. ful 494 ^ Vindicaiion of the Uifiorks Part ill. fui to his Debtor, who in fids upon the full Value of his Debt being paid to him, either by his Debtor, or lome Friend for him. And that it could not be for the Sake of Mankind alone that God fent his Son to redeem us, appears from hence : Becaufe, God might have forgiven us, if he pleafed, without the Interpofition or Sufferings of Chrift; and then the Grace or Favour to us, and of Confequence our Obligation to him, would have been the greater. And no one Reafon can be-affign- ed why an innocent Perfon fliould be appointed to fi.iffer Punifximent inftead of a guilty one, or Ihould even at his own Requeft be permitted to fuffer, if he is not to be fome XVay or other recompenfed anJ be- neficed by it himfelf. For Punifliment ought always to be the Attendant on Vice, but not on Virtue; whereas the Defire of undergoing Sufferings for an- other Perfon, as it mufl be the Hffeft of a benevo- lent Mind, fo it is undoubtedly a Virtue ; and it mufl; of Confequence be inconfiftent with Juitice not only to punifii, but even not to reward, fuch a virtuous Difpofition of Mind. If therefore God did permit an innocent Perfon to fuffer inftead of a guilty one, this mull be for the Sake of the innocent Perfon, as well as of the guilty ; that he might have an Opportunity, and juft Grounds for rewarding the one, at the fame Time that he for- gave the other. And thus it was, that it pleafed the Almighty to accept ,ot the Mediation and Sufferings of Chriji, not only out of Love to us, but .dfo out of Regard to him-, that God in his Juflice might have a Foundation lo reward him according to iiis Merit. And after this Manner it is, that this Affiir is repre- fcnted in the holy Scriptures. For, fays our Saviour himfelf, Therefore doth my Father love me, becaufe I lay down my Life [y] And St Paul exprefly de- clares, that it was for the Suffering of Death, that [7J Johnx. 17. Jefus Let. Vil. of the Old and New TcjlaTneni. 495 Jefus was crcwned with Glory and Honour [8]. And again^ in the fame Epiftle, he faith, that our iiaviour endured the Crofs, and defpifed the Shame, for the Jcy that was fit before him [9]. And in his EpilHe to t!ve Philippians, he affigncth the Sufferings of Chrifi for the Redemption of Mankind, as the very Caufe of his Exaltation : For, fays he, and being found in Fafi>ion as a Alan, he bumbled himfelf, and became obedient untw Death, even the Death of the Crofs-, wherefore Qoi alfo hath highly exalted him, &c. [ i ]. And St. Peter lays accordingly, that the Prophets tefiified beforehand of the Stiff cru:gs of Chrifi, and the Glory that fhoidd follow \_i]. And in his Epiftle to the A'^(^rfW^, St. P^^^/ applies Part of the 45th Pfalm to our Saviour Jefus Chrift, and hys. But unto the Son He (the Father) faith, 'Thy Throne, O Cod, is for ever and e"cer^ a Sceptre cf Righteotifnefs is the Sceptre of thy Kingdom. Thou hafi loved Right eoufnefs, and hated Iniquity -, wherefore God, even thy God, hath anointed thee with the Oil of Gladnefs above thy Fellows [3]. And here, my Lord, I cannot but obferve, that' if St. Paul had not applied the above Paffage taken out of the Plaims, by Nanne to our Saviour as the Son <£ God, nobody fince his Time would have dared to have done it. But the Genuinenefs of the Fafiage is undifputed ; and the Authority of the Application is inconteftable. Where, though the Son is called God^ yet God the Father is as plainly faid to be his Gcd^ and to have anointed him with the Oil of Gladness cbovehis Fellows, S^» t5to, for this vrjy Reafon, becaufe he loved Righteoufnefs and hated Iniquity. We may likewile learn from the Application of this Failage in the Pfalms to our Saviour, that Texts of Scripture may have a double Senfe affixed to them % one of which may be literal, while the other is only [8] Heb. ii. 9. [9] Heb. xii. 2. [t] Phil. ii. 8, 9. [2] iPet. i. u, Lukexxii. 24. See alfo Ads iii. 1 8. I3J Heb. i. 8. allegorical 49^ A Vindication of the Hijiories Part ili„ allegorical or typical. For this Pfalm was without Doubt originally written as an Epithalar.utim^ and Vv'as an Ode compolcd in Honour of the Marriage of fome one ot the Kings of IfraeU where the Words intended by the Pfalmiil as a Compliment to the royal Bride- groom, are by St. Paul applied to the Son of God. And now, my Lord, having thus far explained to you the Hiftory of the Fall and Redemption of Man- kind, as revealed to us in the Scriptures of the Old and New Teftament, give me Leave to remind you of the Greatnefs of the Obligations, which we lie un- der to this divine Being, who, although in the Form of God^ and in Pofieffion of Glory with God the Fa- ther before the IVorld "was^ neverthelefs divefted him- felf of that Glory, and defcended ivom }r\Q;iyQ.x\, and took on hiui the Form of a Servant^ and was made in the Likenefs of Man^ and became obedient unto Death, even the Death of the Crofs, that he might redeem us from all Iniquity, And is now gone to prepare a Place for us^ among the many Man/tons in his Father'' s Houfe^ ib-it where he is, there may we be alfo. Who fljall char,ge our vile Bodies, that they may be fajhioned like unto his glorious Body •, for although it doth not yet ap- pear what we fhall he, yet we know that when we fhall apDear we fhall be like him. '■That as we have borne the Image of the earthly (Adam) fo we may bear the Image of the heavenly. For we fjjall be conformed to the hnage of the Son of God, that he may be the firji among many Brethren [4]. What an Honour, and what a Happinefs is this ; To be made like unto the Son of God ! and that, where he is, there fli.dl we be alfo! Here is a Degree of Happinefs promifed to Mankind through the Merits of Chriji, which is fo much fuperior to any thing, that our own natural Merits couid have claimed, or than M^n could in Reafon exped as a Reward for [4] Phil. ii. 7, 8. 'j'it. ii. 14. John xiv 2,3. Phil. iii. 21. 1 Cor. XV. 49- 1 John iii. 2. Roni.viii. 29. their Let. VII. cf the Old and New Tefiament. 497 their good Deeds, were they never To great, thar, had it not b^en revealed, never could have entered into the Heart of Man to conceive. What that Happinefs would have been, which Mankind would have enjoyed in their immortal State, had our firlt Parents continued long enough in their Innocency to have eaten of the Tree of Life, hath not been revealed ; but enough hath been revealed to give us Reafon to thank God, who alone can bring Good out of Evil, for the Tranfgreffion of our firft Parents, by whofe Fall we are exalted; and through Cbrijl^ to an Inheritance fuperior to that o^ Paradife : God having provided better Things for us, that we may receive a Crovim cf Glory, iruorruptible, and iindefiledy and that fadeth not a'-jjcy, referved in Heaven for us. Well therefore might the Apoftle cry out in a Rap- ture, when fpeaking on this Subjed, and fay in the Words of the Plalmift, What is Man, O Lord, that thou art mindful of him ? or the Son of Man that thou fo regardejl hi7n ? For although thou didft originally make him lower than the Angels, yet, through the Me- rits of Chrift, thou haft crowned him with Glory and Honour fuperior to Multitudes of them. And here, my Lord, let us make feme few Re- flexions on the Goodnefs of God, who, although he was pleafed to fuffer this World to be created in fo imperfefta Manner, both with Regard to its natural and its moral State, as to (land in need of the Deluge to amend its natural Form •, and of the Sacrifice of the Son of God to reftity its moral Conftitution ; hath in the End fo difpofed of thele two feemingly untoward Events, as to make them turn out to the Benefit of Mankind [5]. Not that we are to imagine, that all they, who are to be Partakers of his heavenly Kingdom, will be equally happy -, and all that are excluded out of it, equally miferable -, for, as it hath pleafed God to [5] See Part I r. p. 284. K k form '49S ^ Vindication of the Hijlories Part \\\^ form Mankind of very different Complexions and Conflitutions, and hath left them to the Diredlion of their own Reafon, and Free-will, in the indulging, or reftraining of their Paffions ; fo we find accordingly, that Men are exceeding difierent in their Inclinations and Purfuics, after Virtue and after Vice. And, hence it is, that Reafon and Revelation both agree in declaring, that the fame Principle of Juftice, which hath determined Rewards and Puniihments for good and bad Aftions in the general, will make that juft Diftribution of them in a future Scare, that every Per- fon fhall meet with fuch Degrees of Pleafure or of Pain, as may in fome Proportion be anfwerable to his particular Merit or Demerit : That every one, as the Scripture exprefleth \x.^ fhall receive his own Reward according to his own Labour [6], And, as our Saviour hath informed us, that the profitable Servant who had gained ten Talent?, vv^as made F.uler over ten Cities i and he that had gained five Talents was made Ruler over five Cities •, fo hath he likewife affured tis, on the other Hand, that fome Sinners Jhall be beaten with few ^ and feme with many Stripes. Nor mud we with the Romanifs imagine, that there can be any fuch Tilings as Works of Supererogation.^ whichj when any holy Perfon hath done what is fuf- ficient to condtid him into Heaven, and are there- fore of no further Ule to himfelf, may be applied by tl.e Pope to the Service of other Perfons. A No- tion, which mull have taken its Rife from the indif- creet Declarations of the Clergy, v/hen they fpeak of Heaven or I-Iell\ v^hich are reprefentcd by many of the Proteftants, as well as the Papifts, as being two Places in a future State, in each of which tliere is but one Degree of Rewards, and one Degree of Punifh- menr, which is that of infinite and eternal Happinefs, or infinite and eternal Mifery. [6J I Cor. iii. 8. See alfo Matt. v. 9. x. ^1. Dvin. xii. 3, Which Let. VII. of the Old and New Tejiameut. 499 Which Doftrine is alfo attended with this further Inconvtrnicnce, that, by levelHng the Degrees of H;ip- pinefs in Heaven, it gives great Encouragement to the delaying and deferring of Repentance, that is, of the Amendment and Reformation of our Lives; un- der the Expeftation of obtaining Heaven, that i:-., in- finite and eternal Happinefs, at laft. Whereas, if Men were informed that every Sin which they com- mit would be an Abatement of the Happinefs, which they would otiierwifc be entitled to the Enjoyment of; this ought certainly to make them more circumfpedl in their Proceedings. For although we fnould fup- pofe, that the Penalty due for their Sins would be re- mitted through the Merits ot Chrift\ yet they certain- ly muH:, by gratifying their Paflions, lofe that Re- ward, which they would have been entitled to, had they rellraincd their Inclinations. Wherefore, my Lord, as they ivho rim in a Rnce^ run all \ fo let us run that we may obtain. And, at the Jame Time, let us always refiedl upon the Terms on which this Prize is to be won, and the feveral com- fummate Degrees of Happinefs to be obtained which are promifed to thofe, who come to God through Jefus Chrift -, and that is, that Faith be joined witli our Works, and that thefe two Requifites go Hand in Hand together. For as to the Difpute about Faith and good Works, it ftenieth to me as if it might have been eafily fet- tled, if it had not been fo frequently and imprudently carried to Extremities by the Bigots on each Side of the Qiieftion. For Faith in Divinity feemeth to cor- refpond exactly with the Intention in Morality. Let us therefore fuppofe that I had a Friend, whom I ought to do a Piece of Service for, if I had it in my Povy'er. If I do any A6lion that is of Service to him, either barely becaufe I think it fight to do it, or to gratify my own Pride, or to eftablifh my own Credit, or to ferve my own Intereft, or for any other Jeiafli K k 2 Viev/, 5C0 A Vindication cf the Hijicries Part III. View, without the lead Intention of ferving my Friend ; furely it will not be faid that he hath the Jeatl Obligation to me upon that Account. For verily I have ;;?)' Reward^ where alone I ought to expecl it •, in the Attainment of that End, which I pvopofcd to inyfelf, when the Aftion was performed : But as the Service of my Friend was not in my Intention^ there is not the leaft Virtue, or Merit, in the Ailion with Regard to him. Again, if I profefs never fo much Friendfhip for him, and when I have it in my Pow'er to ferve him I refufe, or negle6t, to do it, is it not manifeft, that all my Profeflions are vain ; and that I deceived myfelf, if I imagined I had a real Friend- fhip for him ? Vv^hcreas, if I had it not in my Power, but would leally and truly ferve him if I could, in this Cafe the Intention will ftand in Lieu of the Aftion, when the Abilities are all that are wanting. And now let us conHder the fame Cafes with Re- gard to Faith and good Works. If I do any Action that God through Chrifi hath commanded to be done, either barely becaufe I think it fit to be done, or to gratify my own PalTion?, to eu:abiilb my own Intereft or Credit in the World, or for any other felfifh View, without any Regard to the Love of God, or his Commands, what Title have I to a Reward from him ? Surely none in the leafl, as there was not with Regard to God, or Chrifi^ the leall Virtue, or Merit, in that Adion. Again, If I profefs never fo much Faith in Chrifi^ and his Religion j if, when I have it in n^y Power to obey his Commands, I either refufe, or negied to do them, is it not manitefb that all my Religion is vain^ and that I deceived myfelf, when I in;-ig:p.ed that I really loved, and believed in Cbrijl. Bur, it there was a good Aftion, that I certainly would do in Cbe'"'ience to the Commands of Chrijl, if I h.ad it in my Power, but am prevented barely by th. Vv'ant of Abilities •, there my Faith will fupply |:hc VVaiit of Works. Which is the fole Inflance, that Let. VII. of the Old, and New Tejiament. 501 that can pofTibly be put wherein we fhall be faved by Faith alone. For, as in Morality, it is the Intention, which gives Merit to the Aftion, and the Acftion which verifies the Intention ; fo in Divinity, although it is our Faith that fandtilies the Deed, yet Faith with- out Works is dead. And now, my Lord, I believe you will think it full Time for me to take my Leave of you. I befeech therefore the God of all Goodnefs, that he will grant us both the AfTiftance of his holy Spirit, to enable us to lead Rich Lives here in this World, as, through the Merits and Mediation of our Lord and Saviour Jefus Chrijlf will conduct us to his glorious Kingdom ip. the World to come. PFho am, &c. INDEX IN D EX O F Texts of Scripture explained or illuftrated. T!hofe marked with a Siar, are ill read or ill tranjlated. GEN. i. I. p. 42. 258. xiii. 17, &c. p. 213. 2. p. 260. XV. 13. 16. p. 147. 5,6,7. p. 237. 266. xvii. I. 6. p. 220. 273. 5, &c. p. 219. 8, p. 28. xlx. 24. p. 450. 9. p. 275. xxi. 17. p. 258. 12, 13. p. 234. xxii. 18. p. 72. 14 — 16, 17. p. 259. xxiii. 6. p. 142. 265. 276,7. ^ i5. p. 337. 20. p. 279. xxiii. 20, 21. p. 6r. 81. 22. p. 228. XXX. o. p. 142. 26, 27. p. 76. 425. xx'xi. 46. 48. p. 245. 29. p. 339. xxxii. 4.16.32. p. 242. 31. p. 234. xxxiii. 2. p. 77. ii. 3. p. 274. 281. J2, &c. p. 60. 7. p. 287. 20, &c. p..59*.74. 9, 10. p. 285. 77. iii. 14. p. 26*. xxxiv. 12, &c. p. 147. 15. p. 481. xxxvi. 31. p. 187. iii. 22. p. 425. xxxviii. 18. p. 245. V. 28, 29. p. 352. xlii. 30. p. 425. V. 29. p. 285*. xlv. 9. p. 246. vi. n, 12, 13. p. 341, ExoD. iii. 2. 6. p. 426, 20, 21. p. 339. 14. p. 26*. vii. I. p. 424. vii. I. p. 425. 439, 2. p. 338. 19. p. 356. 1 1. 1 7. p. 290. 342. xvi. I, &c. p. 351. viii. 1, 3, p. 342. XX. I, &c. p. 426. 5. p. 346. xxiii. 20, 21. p. 457. viii. 9. p. 356. XXV. 20. p. 463. 10. p. 347. Lev. X. II. p. i8g. 196. 22. p. 345. xxiii. 5. 34. 39. p. 337. ix. 1,3. p. 34c. Num. xii. 7, 8. p. 60. II. p. 234. xiv. 45. p. 252, 3. 18. 22. p. 144*. XX. I — II. p. 222. xii. 2. p. 337. XX. 16. p. 77. xii. 37. p. 219. ?cxi. 14. p. 206. xxii. I N D xxii. 20, &c. p. 472.474 Xxvii. 20. p. 70. xxviii. 16. p. 337. xxxii. 3. ibid. xxxiii. 55, 56. p. 149. Deut. v. 14, 15. p. 217. xvii. 9. II. p. 191. xvii. 18. p. 189. xix. 12. 17. p. 191. xxi. 6. 20. ibid, xxii. 17. ibid. XXV. 8. ibid. xxvi. 2, 3. p. 243. xxix. 29. p. 162. xxxi. 9. II. p. 190. xxxii. 8, 9. p. 44*. 51. 457- Jos. X. 13. p. 137, 237. xxiv, XXV, xxvi. p. 186. 198. Judges i. 21. p. 199. iii. 10, &c. p. 6g. V. 14. p. 243: xvii. 6. p. 188. xix. I. ibid. xxi. 25. ibid. 1 Sam. X. 29. p. 199. xix. 18, 19, 20. ibid. 2 Sam. vii. 12. 14. p. 63. xi. 14. p. 241. 1 Kings vi. 29. p. 463. 2 Kings xi. 12. p. 189. xviii. 9. p, 151. 2 Chron. iii. 13. p. 463. XV. 3. p. 192. xvii. 7. 9. ibid. xxix. 19. 30. p. 193. XXX. 5. 15. p. 194. xxxiv. I. 3. p. 195. Ezra v. i, &c. vi.i8.p.i97. vii. I — 14. ibid. Nehem. ix. 63. p. 68. Esther i. i. p. 288*. iii. S. p. 196. E X. 5<^3 Job. xix. 24. p. 243. xxxviii. 8. II. p. 290. Psalms ii. p. 62, 63. I. 11,12,13. p. 69, Ixvii. 2. p. 60. Ixxvii. 13. ibid. Ixxxii. I, 2. 6. p. 72. Ixxxix. 50. p. 77» xcvii. 7. p. 423. cii. 5. p. 42. cxxxviii. I. p. 423. pROV. viii. 22,23. p. 42.54, Isai. iii. I. 4. p. 63, viii. I. p. 242. xliii. 9. p. 453. xlviii. 16. p. 69. Ixiii. 7. 9. p. 67. Jer. xiii. 23. p. 288. xxxvi. 18. p. 242. EzEK. i. 5, 5cc. p. 464, 28. p. 71. vi. 2. 3. p. 4/1. ix. 3. 10. 18, &c. p. 426. X. 14. p. 464*. Dan. viii. 16. p. 50. 68.70. ix. 21. ibi^. X. II— 13. p. 45^- X. 13. 20, 21. p. 50. xii. I. p. 50. 458. HosEAH i, 7. p. 61. Amos viii. 14. p. 60. MicAH V. 2. p. 42. Zech. ii. 10, II. p. 6r. iv. I, &c. p. 66. vii. 12. p. 68. x. 12. p. 61. Wisdom xviii. 13. 16. p.52 EccLus. xvii. I. 3, 4. p. 76. 6. p. 33. 17. p. 44. 457, xxiv. 3 — 12. p. 53. I MaCC. i. 41. p. 201. iii. 42 — ^8. ibid. 2 Macc. 504 I N D E X. 2 Macc. ii. 13. p. 199, xii. 13. p. 84. 200. xiv. 13. p. 117. Matt. i. 19. p. 86. XV. 27, 28. p. 75i iv. 2, &c. p. 484. 441. xi. 15. p. 206. 2 Cor. viii. 8. xi. 17. p. 137 xii. 24. p. 475. GAt. iii. 14. p. 84. xxvii. 46. p. 7. 79. iv. 6. p. 88. Mark xii. 26. p. 206. Ephes. i. 3. 20, 21. p. 79. 32. p. 74. ii. 18. p. 84. Luke i. i. p. 160. iii. 1 1, p. 480. i. 19- P- 67. 85.453 Phil. ii. 6, 7, 8, 9. p. 83. iii. 22. p. 87. 482. 495. xvi. 26. p. 206. CoL. J. 15. p. 65*. 76. John i. i. p. 41- 76. .ii. 9. p. 446. 18. p. 74. I Thess. i. 15. p. 137- 45. p. 206. iv. 16. p. 458. V. 26, 27. p. 82. I Tim. xi. 15, 16. p. 74. 46. p. 206. Titus iii. 10. p, 1 1. vi. 46. p. 74. Hebr. i. 2. p. 442. X. 30-34-P-72-439' 6. p. 423. xiv. 26. p. 85. 8. p. 78. xvi. 13. ibid. ii. 5. p. 45. xvii. 2, 3. p. 75. 83. xi. 26. p. 77. 5. p. 41. xii. 9. p. 455. XX. 17. p. 79. 2 Pet. ii. 4. p. 46*. Acts ii. 33. p. 78. 1 John i. 9. p. 86*. iv. 27, 28. p. 82.445. ii. 20. 27. p. 85. j 479*. iii. 6. p. 494. vii. 22. p. 240. iv. 12. p. 74. 23. 30. p. 239. V. 7. p. 428. X. 22. p. 86*. 22, 23. p. 8r. xvii. 26. p. 83. JuDE 6. p. 459. Rom. viii. 9. p. 88. 9. p. 458. XV. 5, 6. p.439- Rev. i. i. 13. p. 64, 65. I Cor. i. 24. p. 76. i. 6. p. 80. iii. 8. p. 429. iii. 14. p. 64. vii. 6. p. 137. v. 1 1. p, 488. 10, II, 12. ibid. xii. I. p. 478, viii. 5,6. p. 73. 439. xvii. 8. p. 71. X. I— 9. p. 77. xxii. 8. p. 65. xi. 3. p. 81. F I N JS, \ /. '^^ ,/■ /T