Hereticks in Reading the Fathers to Flies if they happen on any place that is sound they pass it over if putrid or rotten there they suck It must be Confest that St. Austin was here in a mistake and that in this Point he came wide of the mark to use Mr. Blount's expression St. Austin was indeed of this Opinion in lib. 5. de Genesi ad literam and lib. 6. c. 5. but the occasion of his mistake was Reading the Book of Ecclesiasticus in Latin And for the satisfaction of my Reader I shall cite a place out of Gerhard Vossius in his Pars altera de Creatione thesis 16. Where he takes notice of this Mistake of St. Austins and the occasion of it and from whom we have a satisfactory Answer Hoc Siracidae illo Ecclesiastici 18. adstrui posse censent Qui vivit in aeternum creavit omnia simul sed praeterquam quod apocrypha canonicis opponi non debent Graece est non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est pariter ut sententia sit omnia unum agnoscere creatorem sive communiter ut in complutensi transfertur hoc est communi lege ut Junius vertit accipi debere sequentia inibi ostendunt quod si vidisset Augustinus non tantoper◠〈◊〉 eo loco torsisset in Genesi ad literam lib. 5. 〈…〉 lib. 6. c. 5. By that place of Siracâ—des in the 18th of Ecclesiasticus some think it may be proved That God created all things not in any Intervals of time but in one and the same Instant The place of Ecclesiasticus is commonly but falsly translated He that liveth for ever created all things together or at once but that besides Apoeryphal writings are not to be opposed to Canonical Scripture The Greek hath another meaning for in Greek the sense is He that liveth for ever hath created all things in like manner So that the sentence in Ecclesiasticus is All things in like manner have one and the same Creatour Thus 't is translated in the Complutensian Bible or else as Junius hath translated it All things were created after the same method as it were by a common Law And this is the genuine sense of the place as the following places in Ecclesiasticus will convince us Which if St. Austin had seen he had not been misled nor had been put to so much trouble by this place No Man can have a greater deference for St. Austin than my self yet I must confess that both those great Men and the Governour of the African Churches were but meanly skilled in the Greek St. Austin confesses the same in his 8th Epistle to St. Jerom Petimus ergo nobiscum petit omnis Africanarum Ecclesiarum studiosa societas ut interpretandis eorum libris qui Graece Scripturas nostras quam optime tractaverunt curam atque operam impendere non graveris We desire and together with us desires all the Studious Society of the African Churches that he would not think it burthensom to bestow some pains in interpreting those Books which were written in Greek upon the holy Scriptures And Father Simon in his Critical History on the Old Testament Book 3. says That Austin did not understand Greek well enough to read the Greek Fathers Commentaries upon the Bible and therefore He desired St. Jerom to translate them into Latin that he might read them Yet it must be granted That although he was no Critick He had yet some skill in that Language for he makes sometimes mention of the Greek Codes as Ep. 59. and in his Retractations but his skill therein was so ordinary as it often occasioned some mistakes Upon the whole 't is very surprizing that such a Critick in the Greek as our Deist would be thought to be when He saw St. Austin's slip as He must unavoidably observe it if he read Him of these matters should yet make use of His Authority it being certain that the false Latin translation misguided that great Father All the Question seems to be about the particular matter of the Creation when God was pleased to make the World And that this may be a thing of some difficulty I think few men will deny that have well considered it I am sure Gassendus in his Physicks was of this opinion when he says Majus est mundi opus quam ut assequi mens humana illius molitionem possit The creation of the World is so great a work that a Man can scarce comprehend it after a diligent intention And I have often thought that this of Gassendus is not much abhorrent from that of Solomon Ecclesiastes 8th ver 16. and 17. When I applied my heart to Wisdom and to see the business that is done upon the earth for also there is that neither day nor night seeth sleep with his eyes ver 17. Then I beheld all the work of God that a Man cannot find out the work that is done under the Sun because though a man labour to seek it out yea further tho' a wise man think to know it yet shall he not be able to find it Maimonides who was in great Reputation among the Jews determines the Question thus Omnia simul creata aberant postea successive invicem separata all things were created at once and afterwards divided into separate Classes and Times However it be 't is certain St. Austin had a firm Veneration for the Mosaic History he never ridiculed it as our Author does and if he mistook in the Interpretation of a place of Genesis he may be excused who submitted himself to the Rule of Faith and constantly believed that the World had a Beginning And although our Author in this place thinks St. Austin came not wide of the Mark yet I suppose he will not thank him for what he says in his 43d Chaprer of Heresies where he accounts the Origenists for Hereticks for interpreting Paradise Allegorically and not according to the Letter SECT IV. Of the Modern Brachmans PAG. 77. Having spoken already of the Modern Brachmans in the Indies whom besides the near Resemblance of their Studies and Customs we have several other Arguments to show they are descended of the ancient Race ANSWER There is a Treatise amongst the Works of St. Ambrose whose Title is de Moribus Brachmanorum this Treatise is in three Libraries in Italy viz. the Vatican the Millain and Medicean under the Name of St. Ambrose but there are good Arguments to induce us to believe this Treatise to be Spurious In this Treatise are several commendable Qualities of the Brachmans represented and the Dialogue between Dandamis and Alexander contains good Morality But the Account we have here is so different from that in ancient Authors as that it may easily induce us to conceive a vast difference between the Ancient and Modern Brachmans Pag. 78. Now their Body of Learning doth not teach nor treat of each little Point or Nieity in Philosophy as our Modern
on Philostratus p. 84. speaking of Cato's Sarcasm in Tully's second Book De Divinatione with Respect to the Pagan Southsayers and blaming his prophane Acquaintance he seems to be of another mind Very miserable and sad must the condition of Mankind be if there be no certain Rules whereby Salvation may be obtained Yet such is the Condition into which Deism would bring us although we live according to its Principles Pag. 118. Seneca hath not wanted Advocates for the assertion of his Opinion nay even such who would pretend to justifie it out of the very Scriptures themselves as when Solomon says Eccl. 7.12 Then shall the Dust return to Dust as it was and the Spirit to God that gave it And Eccles 3.20 21. All go to the same place all are of Dust and all turn to Dust again who knoweth the Spirit of Man that goeth upward and the Spirit of the Beast that goeth downward to the Earth Again Eccles 3.19 That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them both as the one dieth so doth the other yea they have all one Breath so that a Man hath no preeminence above a Beast ANSWER Our Author takes it for granted that Seneca was of opinion that the Soul was mortal the contrary hath been proved be to questionable These places of holy Scripture have been made use of by Mr. Hobbs in his Leviathan p. 303. The great Art in managing this Argument consists in confounding the Sense of those several places of holy Scripture which are to be interpreted a part from each other as is observed in Hobbs his Creed p. 223. the Preacher in this Book sets forth the beginning progress and ripeness of his Disquisition concerning the Happiness of man Wherefore in the beginning of his Enquiry he setteth down his raw Apprehensions and he relateth in the first and second Chapters how he once thought Folly equal with Wisdom and that there was nothing better than to eat and drink and what adventures and tryals he made towards the better understanding of what was good for the Sons of Men. In his third Chapter he declareth how full of Mystery he found the works of God ver 11. and how little was manifest especially to sensual Men of the future State But in the 11 and 12 Chapters wherein he declareth his advanced judgment and calleth Men off from the World to the thoughts of the day of Account and to the early Remembrance of their Creatour to the Fear of God and the Observance of his Commands He layeth it down as a positive Doctrine a Doctrine apt to promote such Observance Fear and Remembrance which at first was delivered by him as a Problem or as the mistake of worldly Men that when the wheel shall be broken at the cistern and the circle of our Blood utterly disturbed then the Dust shall return to the Earth as it was and the Spirit shall return to God who gave it This is a full and satisfactory Answer to the Advocates of this Opinion yet we might say wiâ—h good Reason and good Authority That Solomon in the forecited places personates the Atheist Raimundus Pug. Fid. p. 155. What our Author affirms p. 119 concerning some Men who have misapply'd those forecited places of holy Writ to the Anima Mundi of Pythagoras and which hath been revived by Averroes and Avicenna And to what end p. 125. he refers his Lordship the Right Honourable Strephon to Pomponatius and especially to Cardan is here to be considered because we may see from hence in what Authors our Deists are conversant and how dangerous those Authors are Averroes as Richer asserts lib. 4. Hist Gen. Concil par ult p. 22. was condemned in the Lateran Council under Leo the X. because he held That there was one only Soul in all Men which is the Universal Soul the Anima Mundi Whereas 't is certain that every Man hath a particular Soul of his own So that this Doctrine of Averroes tends to the subversion of all Religion and Piety a Doctrine fit for the Devil For as Cardan in his 19. Book de Subtil tells us the tallest of the Daemons that talked with his Father Palam Averroistam se profitebatur told him plainly That he was an Averroist Pomponatius as Dr. More lib. 3. de Immortal anim c. 16. informs us was of opinion that there were not as many particular Souls as Men. He acknowledged the Wisdom and Miracles of Christ but referr'd all to the Stars This was the Petrus Pomponatius who was as Richer says in the forecited place Preceptor to Pope Leo the X. and by whose command he writ the Book De Immortalitate Animae which was then generally read as Books of that nature commonly are but thanks be to God such Books are forbidden amongst us by Proclamation Cardan to whom he especially refers the most Ingenious Strephon p. 117. affirms the Law of Christ to be from Jupiter and Mercury that Jupiter being in the Ascendant was the cause of his so soon disputing with the Doctors in the Temple that it was Saturn tendred him sad whence Josephus took occasion to say Visus est saepius flere ridere nunquam That Jupiter meeting with Venus was the cause of our Lord 's having red Specks in his Face for which he cites Josephus saying He was Lentiginosus in facie Out of what hath been said it clearly appears That Impious and Blasphemous Authors are in repute with our Deists and that consequently 't is no wonder that such Oracles as these Pretended Oracles of Reasons are obtruded to the World Lastly it must not pass unobserved That this Cardan who has so wickedly derogated from our Lord hath also falsly fathered on Josephus the two forecited Assertions neither is there the least footsteps of either of them in any of the Works of Josephus Pag. 124. Besides the authority of the holy Scriptures as also the innumerable other arguments which may be deduced as well from Philosophy as Reason to prove the Immortality of the Soul together with its Rewards and Punishments tho' I determine not their Duration yet there is no argument of greater weight with me than the absolute necessity and convenience that it should be so as well to compleat the Justice of God as to perfect the Happiness of Man not only in this World but in that which is to come ANSWER That the Arguments which are brought from the Holy Scriptures are only sufficient to prove the Immortality of the Soul and the Rewards and Punishments of a Future State hath been proved already and it will appear to be so by what remains to be said with respect hereunto Yet our Author altho' he appeals to their Authority can have no benefit thereof Forasmuch as he makes our Saviour and Moses Politicians p. 121. And perhaps these Lawgivers established the Immortality of the Soul not so much out of regard to Truth as to Honesty hoping thereby to induce Men to Virtue p. 123. His
Deist know this when so many Monuments of Antiquity relating to the first Centuries are lost This Method I remember to be used by Bishop Pearson in the Defence of Ignatius's Epistles It is certain that in the first and second Ages there were some that denied the Book of the Revelations to be Canonical Scripture and that the Author thereof was Cerinthus the Heretick and not St. John and there was no reason that induced them to think so besides this Doctrine of Milleranism Nepos an Egyptian Bishop was a great defender of this Opinion he writ a Book about the Year of our Lord 244. in defence of it he Titles his Book a Reproof of the Allegorists By that Name he called the Antimillenaries so that the Opponents of the Millenaries must have been then considerable their Nickname is sufficient Demonstration thereof 'T is very surprizing to hear our Deist affirm that they who oppose this Opinion never quote any for themselves before Dionysius Alexandrinus Forasmuch as the same Dionysius in Eusebius lib. 7. c. 25. affirms that some who Preceeded him rejected the Book of the Revelations upon that account Besides the Defenders of this Doctrine kept it as secret as they possibly could Non defendere hanc Doctrinam says Lactant. lib. de vit Beat. publice atque asserere solemus We are not wont to defend and assert this Doctrine publickly 'T is no wonder then if the Opponents of this Opinion were not so numerous 'T is also very plain that our Deist is mistaken in the Design and first Contrivance of this Millenary Invention as he calls it Nay Lactantius lib. 7. c. 26. pretends there is a Command from God to keep this Doctrine in silence Now if Lactantius who was himself a Millenary and well acquainted with their Methods hath rightly informed us our Deist's Suggestions must be very weak We read in Eusebius lib. 7. c. 23. how successful Dionysius was in overthrowing Milleranism and that Coracion a principal Man of that Party was so convinced by him as that He promised never to dispute for that Doctrine more never more to teach it nor to make any mention of it If the Books of Dionysius and Nepos two of the greatest and ablest Writers of the respective Parties were now extant we could not fail of having a true Prospect of this Controversie but their Books by the Injury of Times are perished Upon which consideration if we had said nothing else this last Remark had been sufficient to defeat Mr. Blount's Argument drawn from the Silence of the two first Ages The various reading of the much celebrated place in Justin Martyr relating to the Millenaries leaves us in Uncertainties But we are confident after a diligent Examination that Irenaeus no where pretends as our Deist bears us in hand that he did to relate the very Words which Christ used when he delivered this Doctrine Besides that which is a prejudice never to be overcome is the Silence of the Gospel in so important a Matter Our Author is frequent in quoting Councils as well as Fathers for Heterodoxies what reason there should be for his not citing any Councils in this Case no not so much as Gelasius Cyzicenus in reference to the Nicene Council I cannot account for I can only account for my self declare that what general or ancient Prov. Coun. have done in this case whether they have approved it or condemned it I do not know neither am I ashamed so to confess For Scaliger in his Exercit. 345. calls verbum Nescio ingenni candidique animi pignus In the beginning of the Reformation there were some who endeavoured to give Countenance to this Opinion wherefore our Church then passed a severe Censure on such Persons For in a Convocation at London in the Year of our Lord 1552. in the last Article save one the Millenaries are called Hereticks The Article is as followeth They that go about to renew the Fable of the Hereticks called Millenarii be repugnant to Holy Scripture and cast themselves headlong into a Jewish Dotage This Article is to be seen in the Collection of Articles Injunctions c. p. 52. Prefaced by the Learned Bishop Sparrow I say Prefaced because the Author of the Antopology p. 56 informs us that the said Bishop told him That he was not the Collector and that if he had been concerned in the Collection he would have published more Materials The latter part of this Information seems very probable forasmuch as the said excellent Prelat was most accurate in Matters of this nature From what hath been said concerning this Subject we may sufficiently discover Mr. Blount's Vanity when p. 169. he affirms that there was as Universal a Tradition for Milleranism in the Primitive Times as for any Article of our Faith Whereas there is no Article of our Faith but may be tried and proved by that Golden Rule of Vincentius Lyrinensis Quod omnibus quod semper quod ubique the Articles of our Faith have been received by all Orthodox Persons at all Times and in all Places which cannot be said of Milleranism We acknowledge no Articles of Faith but such only as can be proved by Holy Scriptures and to such Articles the Rule of Vincentius is only competent This I conceive to be the Sense of our Convocation in the Year of our Lord 1562. Collect. Artic. p. 92. when they define that all Articles of Faith are grounded on those Canonical Books of Holy Scripture of whose Authority there was never any doubt in the Church I think I may not be importune and unreasonable if I relate the whole Article Holy Scripture containeth all things necessary to Salvation So that whatsoever is not Read therein nor may be Proved thereby is not to be required of any Man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation in the Name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority there never was any doubt in the Church SECT IX Of Augury Of a God Origin of Good and Evil plurality of Worlds Natural Religion Ocellus Lucanus PAg. 167. Augury is a sort of the ancient heathenish Superstition And Pag. 169. We may see that Superstition like Fire endeavours to resolve all things into it self ANSWER Mr. Blount hath given us some Account of the Pagan Superstition of Augury out of which it appears how insufficient Natural Religion is of it self and how necessary Revealed Religion is to shew the vanity of these Abominations To this purpose very remarkable is that of Alexander ab Alexandro in the end of his last Book Dierum genialium Quantum debemus Christo Domino Regi Doctori nostro quem verum Deum veneramur scimus quo praemonstrante explosa monstrosa ferarum gentium doctrina rituque immani ac barbaro veram religionem edocti humanitatem verum Deum colimus evictisque erroribus infandis ineptiis
whereas he says if we could find out that of which the World was made yet we cannot find into what it is dissolved he is under a great mistake for the Production of a thing hath no necessary Relation to the continuance or discontinuance of its Existence for one thing may begin to be and last but an Hour another may last for a thousand Years another may last for ever yet all three and as many as you please may begin at one and the same instant the difference depending either on the Nature of the things themselves or on the Pleasure and Will of God who made them We acknowledge and firmly believe that the Universe was made by God yet with the same firmness we believe that part of this Universe shall perish part continue to all Eternity as Angels and the Souls of Men by which it appears that some things which had a beginning shall have no end and some shall have an end So that Lucanus's pretended Universal Rule is not only precarious but also false P. 211. Now whatsoever had a beginning of its Production and ought to partake of Dissolution adâ—iteth two Alterations the one from that whiâ—h iâ— less to that which is greater and from that which is worse to that which is better and that Term from whence it beginneth to be altered is called Production as that to which it arriveth is called State the other alteration is from that which is greater to that which is less and from that which is better to that which is worse but the Period of this Alteration is called Corruption and Dissolution Now the Vniverse doth of it self afford us no such Evidence since no one ever saw it produced nor altered either in Ascensu or Descensu but it always remained in the same condition it is now in equal and like it self ANSWER Mr. Blount's Translation of Ocellus Lucanus is not so fair as it ought to be for the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Original ought to be translated Generation and not Production which somewhat alters the case the one being more general then the other which yet I should have taken no notice of did it not seem affected and designed But perhaps he followed the Translation of Ludovicus Nogarola the Italian none of the best Interpreters However this Argument of Ocellus is more gross then the former for he who manageth the Argument this way proves nothing at all save only this which no Man in his right Wits will deny that this Universe and the Parts thereof which are of greater Perfection were not generated in that manner that we see some other Parts thereof were as Trees Plants and living Creatures But that there can be no other way of Production besides these ordinary Generations or that the Universe was not some other way actually produced neither this Argument nor any other of his Arguments prove And he still labours under the Imputation of that Sophism of begging the Question If he had proved that it implies a Contradiction for Almighty God to have produced the Universe after any other manner then those things are produced which we see and observe in this World he had proved something to the purpose We assert one infinite and eternal Being who produced all things out of nothing and preserves them in their Beings and this we call not Generation but Creation which is a Production excluding all Concurrence of any material Cause and all Dependence of any kind of Subject as presupposing no Privation nor including any Motion So that the proper and peculiar Sense of the Word Creation is expressed when we conceive something that is made and not any thing preceeding out of which it was made It must be granted that the Word used by Moses in the beginning of Genesis requires not such a peculiar acception for it is often used to signifie any kind of Production as the making of one Substance out of another pre-existing as also for the renovating or restoring any thing to its former Perfection for want of Hebrew Words in Composition nay it sometimes imports doing some new and wonderful Work the producing some strange and admirable Effect We do not therefore collect the true Nature of Creation from the Force of any Word The Words Creation and Annihilation in the Modern Sense are not used either with the Jews the Greeks or the Latins they are factitious Words neither that I know of are they so used in any Tongue whatsoever but we collect it from the Testimony of God's Word The Opinion of the Church of the Jews will sufficiently appear in that zealous Mother to her seventh and youngest Son 2d Macchabees Chap. 7. Ver. 28. I beseech thee my Son look upon the Heaven and Earth and all that is therein and consider that God made them of things that are not Which is a clear Description of Creation that is Production out of nothing But because this is not Canonical Scripture we shall therefore evince it by the undoubted Testimony of St. Paul who expressing the Nature of Abraham's Faith propoundeth him whom he believed as God who quickneth the Dead and calleth those things which be not as if they were For as to be called in the Language of the Scripture is to be behold what manner of Love the Father hath bestowed on us that we should be called the Sons of God saith St. John in his first Epistle who in his Gospel told us He hath given us Power to become the Sons of God so to call is to make or cause to be as where the Prophet Jeremy saith Thou hast caused all this Evil to come upon them the Original may be thought to speak no more then this Thou hast called this Evil to them he therefore calleth those things that be not as if they were who maketh those things which were not to be and produceth that which hath a Being out of that which had not that is out of nothing This Reason generally persuasive unto Faith is more peculiarly applied by the Apostle to the belief of a Creation For through Faith saith he Heb. 11. ver 3. we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is equivalent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Book of Macchabees and this manner of Speech is according to the best Greek Authors as our Doctor Pearson hath observed The Sense of the Apostle then is that those things which are seen that is that are were made of those things which did not appear that is which were not There is an excellent Treatise among the Works of Justin Martyr entituled Eversio dogmatum Aristotelis a Refutation of Aristotle's Opinions directed to one Paul a Presbyter of great Note as it seems from the Compellation given him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O most honourable Presbyter Paul Who the Author
of his proposing them as Mr. Blount doth his Oracles he plainly enough insinuates to an intelligent Reader that his design was no other than to overthrow the Authority of the Pentateuch out of his Store-house it is that Hobbs Spinosa and other such Politicians in Mr. Blount's Common-wealth of Learning have furnished themselves with Objections such as they are and which have been often answered My Second Observation is That not only Philo Judaeus Josephus and all others as well Ancient and Modern Jews did understand by the Law the whole Pentateuch but also the Gentiles did understand it in the same manner and consequently it cannot be imagined that the Law mentioned by our Lord should be taken in a different Sense The Author I shall cite for Proof hereof is Dionysius Longinus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Legislator of the Jews no common Person when he declares and makes known the Power of his God according to his Majesty presently in the beginning of his Laws he tells us that God said Let there be Light and it was so Longinus in this place calls the beginning of Genesis the beginning of Moses's Laws And if Genesis comes under that Denomination I think no question can be made of the other Books nor of the true Sense of those places by me brought out of the New Testament My Last Observation is That one of the great Proofs of revealed Religion depends on the Antiquity and Verity of the Mosaic Writings if these Books were not written by Moses a wide Gate would be opened for Libertines and Deists to redicule them and to expose them for Fables Preadamitism and the Eternity of the World might be received as uncontroulable Doctrines and Christian Religion deprived of the Support of those Writings to which our Lord was pleased to make an Appeal So that is is no wonder that Mr. Blount should be so positive and endeavour with such Confidence to subvert these Writings by affirming That it is evident that Moses was not the Author of them He well knowing that his pretended Oracles of Reason will be accounted Scandalous and False as long as this part of Holy Scriptures the Mosaic Writings can be defended SECT II. Of PARADISE IN this Section the Mosaic History of the Creation is wickedly ridiculed What Ireneus says of some of the Ancient Heresies viz. That the very naming of them is a sufficient Refutation the same may be said of some Passages I shall here Transcribe Pag. 25. There is a Dialogue between the Serpent and Eve It hapned upon a time that Eve sitting solitary under a Tree without her Husband there came to her a Serpent or Adder which I know not by what Means or Power civilly accosted the Woman in these Words or to this Purpose All hail most fair One What are you doing so solitary and serious under this Shade Pag. 26. Eve says Let me see had I best use it or no What can be more beautiful than this Apple How sweetly it smells but it may be it tasts ill Serpent If it tasts ill throw it away and say I am a great Lyar. Eve Well I 'll try thou hast not deceived me Give me one that I may carry it to my Husband Serpent Well thought on here 's another for you go to your Husband with it Farewel young Woman Pag. 27. God says to the Serpent Hereafter vile Beast instead of eating Apples thou shalt lick the Dust of the Earth and as for you Mistress Curious in sorrow shall you bring forth Children Pag. 33. It perplexes me how out of one Rib the whole Mass of a Womans Body could be built for a Rib doth not equal the hundredth perhaps not the thousandth Part of an entire Body Pag. 44. The Text says They sewed Fig-Leaves together and therewith made themselves Aprons From whence you may deduce the Original of the Taylors Trade But where had they Needles and where their Thread the very first Day of their Creation since the Thâ—ead-makers Art was not yet found out nor yet the Art of Working in Iron ANSWER In this Section are many such Queries but these are more then sufficient to make any Man Nauseate For what Man that hath but a Mâ—â—e of Piety will not be concerned to read such Expressions to read the Holy Oracles of God to be thus droll'd on by these pretended ones and this sacred Book of God to be thus exposed by a scurrilous Libel Our Author often cites the Canons of the Church when they serve his Turn Here he mentions none and I am certain there is good Reason for it for not to mention ancient Canons which he must necessarily know condemns this Practice The Council of Trent condemns it and in Session 4th condemns them who shall convert and wrest the Words of Holy Scripture to Prophaneness Scurrilousness Fabulousness Flatteries Distractions Superstitions or too scurrilous Libels The first Council of Millain declares That their Rashness is very wicked who absue the Words or Sentences of Holy Scripture to Flattery Contumely Superstition Impiety or to any prophane Purposes and that the Bishops are to punish such Offenders according to the holy Canons So that as far as I know this folly of our Author in sporting thus with Holy Scripture is condemned by all Christians of any particular Denomination in the whole World What is material and worthy of Consideration in this Section we will now examine Pag. 36. These are the Words of Moses There comes a River out of Eden to water the Garden and from thence it divides it self into four Branches the Name of the first is Pishon c. Gen. 2. Ver. 10. Whereby it is apparent that either in the Entrance or Exit of the Garden there were four Rivers and that those four Rivers did proceed from one and the same Fountain-head in Eden Now pray tell me in what part of the Earth is this Country of Eden where Four Rivers arise from one and the same Spring ANSWER That there may be a plain and a full Solution of the difficulties the Oracle proposes both in this Paragaph and in the other which shall be examined in this Section I shall premise a Consideration or Two of good use in the Matters under Debate The First Consideration shall be of the Opinions of the Ancient Jews and Christians as to this Book of Genesis The Second shall be of the great alterations that have happened to many places of the Earth since the Creation Out of which it will appear that many places then well known may now be wholy unknown to us Lastly I shall make a brief Reply to what the Oracle hath here declared The First Consideration relating to the Ancient Jews is that they always looked on the Book Genesis as a Book hard to be understood yet to contain a literal Sense St. Jerom in his Preface to his Commentaries on Ezechiel says Nisi quis apud eos aetatem Sacerdotalis
Blount to any Man but to him in Lucian who was half White and half Black or to him in the Comedy that out of the same Mouth blowed both Hot and Cold. But he may in some fashion be excused for he hath really observed Pliny's Rule relating to the Title of his Book That of Cardan in the 19th Book De Subtilitate is here verified and he says demonstrated in his Book De Fato Si Oracula ambigua non essent non essent Oracula If these Oracles are not Ambiguous and Contradictory they would not be Mr. Blount's Oracles And here I cannot but admire that Mr. Blount should be guilty of the same fault of which he accuses Sir Henry Savil for he Translates not much above two Thirds of Tacitus's account of the Jews Shall we say he did this to complement the Jewish and to rob the English Nation of the Spirit behind Was he not obliged to do it for his deservedly Honoured and most Ingenious Major A. as he calls him p. 126 Or shall we say that he only separated the Dregs for his ingenious Major A I am sure he hath been very disingenious in his Translation for he hath not only abused his Major but his Reader also nay Tacitus himself Tacitus says that the Jews did Effigiem animalis quo monstratore errorem sitimque depulerant penetrali sacravere Which place he thus Translates They likewise Consecrated the Effigies of an Ass for being their Guide to the Waters where they satisfied their Thirst Whereas Tacitus makes no mention of an Ass unless Animal be Latin for an Ass And whereas Tacitus says they consecrated an Animal in penetrali that is their Holy of Holies he omitted that Word The Lye was so great that the ingenious Major could not swallow it For my part I cannot conjecture why he should only translate two Thirds and omit the other but that he conceived the Part untranslated would have spoiled his Project For there is a palpable Contradiction in Tacitus which renders his Account Fabulous In the Part untranslated Tacitus says Aegyptii Effigies venerantur Judai sola mente The Egyptians worship Images the Jews abhor them Tacitus also adds Judaei nulla simulachra habent in urbibus nedum in Templis The Jews have no Graven Images nor Idols to be seen in their Cities much less in their Temples The contrary whereof we find in the Translation of Mr. Blount as also in Tacitus Pag. 132. Abraham and Moses seemed first to institute Religious Worship and both of them were well skilled in Egyptian Learning which gave â—ecasion for some to think that Moses and the Jews took divers of their Customs from the Egyptians as for instance their Circumcision because Herodotus says That the Phaenicians and Syrians in Palestine whieh must be the Jews since none else used it in Palestine took their Circumcision from the Egyptians as also says he they confess the fame themselves nor does Josephus deny as much ANSWER We know nothing for certain concerning the Institution of Divine Worship but from Moses And from him Gen. 4. ver 26. we learn That Men began to call upon the Name of the Lord in the Days of Enos That is The number of Families increasing in the Days of Enos they appointed more Publick Places for God's Service in which at set Times they might together and in a more solemn Congregation worship their great Creator This is the Sense of the Chaldeo Interpreter and approved by our present most Reverend Arch-Bishop in his Discourse of Idolatry p. 40. Josephus in the first Book of his Antiquities Chap. 4. says That for seven Generations Men persevered in Worshipping the true God and had a regard to Vertue but in process of Time Men degenerated and forsook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Institutions of their Ancestors If this seems otherwise to Mr. Blount it is not to be wondered at since p. 17. he positively affirms That it is evident that the five Books of Moses were written by another Hand after his decease That Moses was instituted in the Egyptian Learning we readily grant he was accounted but some of the Gentiles an Egyptian Priest but the same cannot be affirmed of Abraham Josephus is very plain when in the first Book of his Antiquities Chap. 9. he asserts That the Egyptians learned all the Knowledge they had in Arithmetick and Astronomy from Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When Abraham came into Egypt he taught the Egyptians Astronomy and Arithmetick of which they were ignorant before So that the Knowledge of these Sciences came first from the Chaldeans to the Egyptians and from them to the Greeks Whether Moses and the Jews took Circumcision from the Egyptians hath been a Subject of great Dispute The well known place in Herodotus seems to me to say so much although our late great Critick Bisnagius in his Exerc. Hist Critic p. 119. will by no means grant it Grotius in his Annotations on the 1st Book of the Truth of Christ Religion cites Herodotus at large and chargeth Herodotus with reporting an Untruth He doth not deny but that Herodotus says that the Jews confess that they learned the Rite of Circumcision from the Jews but he says Herodotus did them an Injury in saying so Tantum vero abest says Grotius ut Judaei fassi sunt unquam ab Aegyptiis se accepisse hunc ritum ut contra aperte dicunt Aegyptios ab Josepho didicisse circumcidi 'T is so far from Truth that the Jews should confess that they received this Rite from the Egyptians that on the contrary they boldly affirm that the Egyptians learned Circumcision from Joseph And for this Grotius in the place cited refers to Authorities What Mr. Blount writes concerning Josephus the Historian is of no moment Josephus in the 8th Book of his Antiquities ch 4. cites this place of Herodotus He cites the same place also in his first Book against Apian Neither doth he deny in those places what Herodotus affirms but is altogether silent of which Silence Bisnagius Exerc. Hist Crit. p. 120. gives a good Account Because saith he Josephus had long before express'd his Opinion of the Original of Circumcision lib. 1. Antiq. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God commanded that the Posterity of Abraham should be circumcised that they might keep themselves a part and separate from all others And Josephus to the same purpose lib. 1. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham being an hundred years old when Isaac was born who was circumcised the eighth day And the same custom is continued for the Circumcision of Children after the same number of days From which it necessarily follows That Josephus his Opinion of Circumcision was very different from that of Herodotus He says the Jews had it from the Egyptians Josephus says they had it from God and that they might be distinguish'd from other Nations and consequently Circumcision was among the Jews long before the Egyptians had it So that Mr. Blount may justly
manner The Mother of all those living Creatures who are rational To this concurrent Consent we are necessitated to add this Remark viz. That if the Hypothesis of the Preadamites be true Adam had been very ridiculous in calling Eve the Mother of all living when she was according to them but the Mother of the Jewish Nation And Moses had been very incongruous in his History which I suppose no good Man will say or think If we consult other Scriptures how effectual to this purpose is that of the first Epist to the Corinthians Chap. 15. The first man Adam was made a living Soul To what end I pray should the Apostle write this but to denote that he was the Root and Original of all Mankind As also that the first Man is of the Earth earthy which is a formal declaration of that of the second of Exodus He was formed of the dust of the earth In the 17. Chapter of the Acts ver 26. 't is said that God hath made of one Blood all Nations of Men for to dwell on the face of the Earth How inconsistent is this with a double Creation and the proceeding of the Jewish Nation alone from the latter I know it is pretended that some Gr. Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Erasmus who loves sometimes to be singular says Verum haud scio an perperam a librariis haec Scriptura Truly I do not know whether this place of Scripture may not be changed by the Copiers But here it is with an haud scio Erasmus cannot tell us on his word and Suspicions signify nothing I am sure St. Chrysostom Homil. 38. on the Acts of the Apostles reads according to our vulgar Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Grotius on this place in the Criticks seems fully to express the Sense when he writes That God made all Men. Ex semine unius Adami ut eo quoque modo cognationis naturali vinculo colligaret God made all Men out of the Seed of one Adam and bound them as it were with one Natural bond of Consanguinity And in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Blood is taken in this place for the Stock or Lineage out of which Men came And so it is frequently taken in Greek and Latin Authors Homer in the fourth Book of his Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' My dear Son thou art well descended And Theocritus in his Heracliscus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' Thou art of the Stock of Perseus Among the Latins we have Virgil Aeneid 6. Projice tela manu sanguis meus ' Cast thy darts my Son And Tibullus ad Matrem de Filia Quicquid agit sanguis est tamen illa tuus Let her do what she will she will be still your Daughter And not only among the Poets but also among the Oratours too As Quintilian in his Declamation pro Milite Abdicandus ejurandus est non sanguis tuus You may abdicate and abjure him if you please he is neither your Son nor your Relation What Mr. Blount affirms concerning the Jews That divers of them are of this Opinion amounts not to much for all Men know how illiterate and how monstrous the Rabbins have been in their Opinions since our Saviour's time Origen in his 2d Book against Celsus says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have nothing now from the Jews but Trifles and Fables Morinus in his third part and 7th Exercit. gives this Censure of them Nihil est tam absurdum tam comicum tam ridiculum tam monstrosum atque ab omni fide probilitate abhorrens ad quod probandum statim praesto non sit illis e sacra Scriptura testimonium There is nothing so absurd so comical so ridiculous so monstrous so abhorrent from all faith and likelihood which they are not ready to prove out of some place of Holy Writ This seems to be a Description of our Deists and Pre-adamites in their abuse of the Scriptures however it demonstrates the little advantage Mr. Blount can promise himself from the countenance they give to his Opinion Capellus in his Arcannm Punctuationis Book 2. c. 3. Judaei in propria historia peregrini antiquitatum suarum prorsus ignari The Jews are strangers in their own Histories are ignorant of their own Antiquities And certainly this Character is justly applicable to all such of them as collect from the Wrâ—tings of Moses That there were two Creations and that Adam was not the first Man Scaliger in his sixth Book of the Emendation of times acquaints us Manifesta est Judaeorum inscitia mnlta quae ad eorum sacra et historiam pertinent longe melius nos teneamus quam illi The ignorance of the Jews is very manifest and we Christians know their Sacred Rites and their Histories much better than they themselves These are Testimonies which I have borrow'd from Learned Men who were very conversant in all the Jewish Learning And yet after all we have reason to believe this is a mistake in Mr. Blount For the 4th Article of the Jewish Faith believed by all Jews without contradiction as L. Modena tells us in his Hist p. 245. is That God was from all eternity and that all other other things besides had a beginning at some time And Article 9th That Moses was wholly dictated by God and put not one syllable in of himself Which as they plainly repugn the Opinion of Ocellus Lucanus so I think it not very reconciliable with the Consequences of Pre-adamitism which open so wide a door to Atheism The words of the most Learned Bishop Stillingfleet in his Origines Sacrae p. 537. are worthy of consideration Whosoever says he seriously considers the frequent Reflections on the Authority of the Scriptures which were cast by the Author of that Fiction and his endeavouring on all occasions to derogate from the Miracles recorded in it may easily suspect the Design of that Author That his Opinion in time would undermine the Scriptures themselves This seems to be the Character of Mr. Blount for his Method is the same How wickedly p. 25 and 26. doth he feign a Dialogue between Eve and the Serpent With what levity p. 44. doth he write of the Taylor 's Trade and the Thread-maker's Art which he makes use of to disparage the Mosaic History With what Blasphemy doth he discourse of our Lord p. 162. where he writes that some mean Persons called Him the Son of David and the Mobb by that Title did cry Hosanah to him when he made his Cavalcade upon an Asinego How unbecomingly doth he speak of our Lord and Moses when p. 121 he makes them together with the Impostor Mahomet to be Politicians And how like the Author of Pre-adamitism he derogates from Divine Miracles the beginning of his Book sufficiently proves where he uses all his Art to subvert these Divine Demonstrations and well knowing that his main strength lies in those Difficulties he places them in