THE
J *
FREE ENQUIRER.
■ki'l &i-.::*
BY
PETER ANNETT.
IVove all things,
St. Paul.
ILonlron :
PRINTEq AND PUBLISHED BY R. CARLILE, 335, FLEET STRICT
1826.
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-Ki Hj-jivt /-I'jt yd b-M'iiffi *ro ho/Jit 70 .10119 ni bab ;*-^? M* i.ii>- tf/ (\rufi-/' /'hniiiuB ji>ift yd bsbnucftnoo ji ? ii • > Mnrf(»ijf!/j^ iMi^ib (!i? o7ods oDn^vbi; oi b^nim -ijr!^ M;^ : ;j pmd ilhr ^U boO to yjnodtiiB sdi at biiri f-j 5i^j ?s>0 Ui3 >^=>j8^ni;7.^^^xiJ':i:bl[o aiiow xiabbirf Jisj^^-: ilm'jffod ^fft oi vi!^liu ovhb bii£ .liJinJ Joo
'i fiiuj tifL^ii iu(? -i/TfiUM ne^ ht-jI^ ^v^M ;floai»9i xiBm baiib ?^^>ftl fjogfisH io i'3«Mn j-it oift iA .ashii/pni ijjo iira
oilw ^n*; , .r« oii // nwu/i >l oJ-lijid> Jf bfiij : insm^bu^ .i^T^/0l.>d 'jrril Ohk ibbfhif ,Jr.^aij5>- bns aisnnialofl aifi^ to £tin^;/o'> ^fjt .(iifiTiu'y 9rft .-^iqia^j 9/lt lo bay 9iiT
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l-fi.-
THE
FREE ENQUIRER.
No. 1.] Saturday. [Oct. 17, 1761.
tf Reason's ybr me, God is for me too,
■ Chuiichili-..
And no wonder; for reason is a divine faculty ; it is the divinity (^crating w^ithin us ; it is Ood incar- nate ; and it is in the army of this Lord of Hosts, that we, the Free Enquirers, enter volunteers to en- counter error and imposition, wherever they appear.. The weapons of this warfare are not carnal, but spi- ritual ; and will prove mighty in pulling down their strong holds, and in treading Satan under our feet^ The light of the Sun of Reason shall dispel all mists or mysteries that obscure its rays ; the darkness of ignorance shall flee at its rising. All doctrines foun- ded in error, or fraud, or nursed by fear, shall be confounded by that authority which we are deter-* mined to advance above all other authorities ; for it is the authority of God. We will bring to light the hidden works of darkness, ransack all nature to find out truth, and drive falsity to the bottomless pit^ The whole universe affords us materials.. Our title intimatesi our attention of examining all subjects which can be brought within the cognizance of hu- man reason; that alone can bound our field, and li-- mit oiu* inquiries. At the trumpet of Reason, the dead shall be raised. "Before that bar, all shall come~To~" judgment : and it shall be known who are, and who are not sinners and saints^ infidels and true believers.^ The veil of the temple, the curtain, the covering of
fl
If
tl^eppjly, of Holies, shall be rent, and we will boldly., look therein i Mystery, Bahijlon the great, shall bp; seaxphed : the mother of harlots displayed, and ther^ abomination? of the eart}i exposed; as well thq?e wl^iph are, had, in reverence, as those which , are der ; te^t^ble tp alj^.raeh': the latter discover themselyes, bi^t it Willie^ d^r province to detect the former^ ai^d drag the Caci^ from his den to open day. We shal|i ^j)Qu.se~ the philosophy founded on nature, aiid {SUgh; plijjosophy will be found to be the basis of trijpjjj^f
, v/oli: First foUoifr Nature, and your judgment fratne - t<i It>n
>r.Mj? 5y her just standard, which is still the 8ame5!p£f{i Ofli
muV r Unerring: Nature still divinely bright . fj /f^ ^jjOTi
' OtilB clear, unchang d, and universal light! c ^.„^,,.„ , ^^
,,>'UJV/< ;j.n;^ni<5;< '.•!.* '>■-..■■■- r^,,. I. X ,. Po^eI'-^-'^^ -^*
Religion, however rebellious against R^aisdni howir I ^yer ,iintractable it may have been madei r shaH^bgL compelled to submit to the examination of cona^nft^ sepsQ,aii4 yield to the jdiyuje authority of Rea^i^h.' Rea^qn, which has hei:etofpreobeen only pefvaiti^^] speajL. what religion in authority thought §t jM> s^^i^'v^l seems now to be esteemed a friendtta retigi<3^1 -^ l^ast religion courts her friendship, and is a^hf>^^ ojf beiiig thought her enemy. All the efr^s Jlte^ have crept into Christianity shall flee at hear pFJe^^pf<^j^ apd be silent when she utters her voicp^ 7/l^y?^^ s^fli, and by that alone, it can be pturgedl<i>f tSejQ^^ r^iptions which corrupt churches have ^ought^/oc^ s^nd fostered . The tares which the ei^roy :feE^Scfl!o|it^ an^png the wheat, in the nights of ipappsHiQa«lft4'a§[<3 aorance, shall be plucked up. The loyerSipf ^^igQflr wilV em.bjrace us, apd' their works ^hall nieefrja firjcQ^ ly jreceptipo .> ; Jfere let them impart ti^mr^-tl^vi^hi^ ai^d ^^rp, }ei ^he! diffident propose tii^r ,4p^jj^4il^^ d^ji^bfer^, ^eir obj,e«ctions. Reason ien,?fl§ur^^a^,Ra)f iippel^hier sii^iects.tcHSCrutinize adt^i^Sri Ailiffscllk- <^i^\^^^T§l pi;cif«r/^Bd fk.'Vfful which reliqy^jfi^igjy^ ^4 i^prpye, the ^i[iin4j; a^ the^a^swef^ i<^^i^^0ki
-. ■ • T-' -'-■ ■^'>Jd':^''-''' :,•'-■'■ ■ ■ -'■■■-'•'' -L,- '
at^W f6sip6tidents to enquiri^^ propdse^d, shall Ap^^ fittjd ■ Ti^eption. But the prodtictions of erienil|e^ iH fr^ie eflquiry, of the disguisers aM suhverters of crutl^^ Will 'find no shelter here, for the dbminioiis of t'eiason ' CEttitioft harbour thenr. Thus we give the world fair wttf ftitig of our intentions ; let all " li';^pb(irites,' ' wlio h^te invaHed and intrenched thetnselves ih the strong holds bf Zion, fear and tremble. * We wag6 war agftift^t ecclesiastic friaud, priestly avaLrice^ spiritual tytahtiy, obstinate bigotry, Wild superstftioh, aiiil' presumptuous enthusiasm; and fight under the ban- ner of truth. What if Ephesian Crqftsmen bellow ; the magistrate is wise. Truth wants no assistance from civil authority. Let the Gods be neuter, and /// thesword decide, said Achilles. The spiritual sword. \ f not the carnal, is our weapon. Heavenly powers Wgftt ildt- hutn^^^iCelp ; and the power 6t iieisdn is sttihi^1»6nly power, wftich coht[uers ' all oi)})tisitidn° : fvhereil dan e^fert itself. ^M**#A«iftiii;^ «»tJ)utbqffiOD
vn<A?^4ihie3;feest^time to gi^e^'instruc*tion.i^ Whferf**{!S|
s^f^fhfte <b'e&%'^n enqutrib^ ' Sge,' is the prbp6r Siii6 for th\6;'te^ets=6f truth to give and receive miatoMl'itf-, ^ti>tfCliba^. ^ Tb' the well indlined it wi^be^n afcc^- M^ Gtfe?.' The 'proposal will be Well ri^kiv^d-b*y! aiy>k)Ver8;ctf'i^aSQnand virtue. They are si^t^rs; ret ggg^Uar what'they Will t<rdivide the^7~^uch stiti^" j^@es ^Vill^^'xercise" and improve t"he ' undel^aiitf-
of fr^tirieaiiehtfrbtn the fatigues of business. Thfe'hli^^
- ffi^^M- 'by being exeriised ill a prbfitkble ' tnah-^
nfep,3 i'^ ^*f ged^ : as men iniired to hard kbour grdW
6«|-dfig(afct^h^¥df. B-y ittquiry; trut\i is fbuiid ^^ntit ],f ^
|%€k§^yfeg'it'When kiibWri, it^Vfll'ti^ proiiagktl^V
' M«flo«i^7 ' 'an?d - 'maratai^ied . Wh^Ve iiedkoii^ i:^' ■ ^^
hSiftufM, t^l4*i4h($^ifii]fe Will'b^ reVfei*^dl' Ai^'Wffis^
r^ldftirt<jt*iife'«'at 'fooW so'iibithei^ i^ll m \ b^ ' vidioHiyi
i««is^dtUti *!ts'^Wer^*!^- thei'Ofie, 'tkr^iti'^lft*' y^\
8
«3%^l«^t9«^«Jst^^y ^^@ai6B^i^>oon whom thBifii^df
tection of their liberties? is it not he who^ioust^be
t^'^i^ i!i^tttolfplk>th'' in peacfe ^i^dwar V theirfci %mki^^ ftilj^^i and^iaiw? !Ilife^omost[i«ffeetttat l^gid^f^ ^i^i!l^'eMyeil@n«^ Kin^, our'ha^y>X^^^ tod'^^^tjr 5^ojFi^3?fiiSenat6rs > Where ^theig^iattnd^df n^n^^^Siidki^' is^^t^dukivated^: ^xai£ produoe -ab fr^ah^ ctf ^to^^^^ki^^iJIbfefeia the wild^^^^a^^ds^jof ; s»w petfetMQii;i the ^tfebrfts of fooHsfa mortifida;ddn^ JigadHi f^mrious^^c^d^Sieensi^LSy ismd^slavishqai^ul^sbeh^ ^:i^iii'i;^ibnt/ ?ja j= -tit i^/Dlji- j£di -a^ii^ciiofl diiw
tbi^-^I^p«r*;"fj[fet mt i^^ef* i^xsa^ei' |>dnde«;tj|wd Jti%eP©flaK'thitig4 fi&ip tems^lvie^ JSlI whoiba^^i g&f^^-y^tfte'^JcMaMtdeiratlbffiaiididiscte^ ;^6wl M«ffi^RaPisi'i^>t9^^tQrtaitfiiDfen:^^ '
M^ ^^ aaid%)«^ e^<iiSill5rl€Si^<9tedvto>ir^f«rd.i9ilF&
^ll^^i^f^^iy^l^dt>6^crt5r' wiliieiiha^erithe obb^
id£»e'^ra^M@'^ad4rkLt<ageri\9^h^b,istidiIi^ filgtefft^tfe^cP^atiaeGid^t^siayf d^trtyj^nfc't i^iM
^r/v ' ^^'Wi^di^^ addIg«rodaei^^e^Ee i]ito>«)iicii^ \m^ige^\Mi ^^v^tm dati^riiv <Cto»i^at3otti fentd
ti^th^idi^^dc^l'/^aid'^i^i^iff^mQa'iWiabtl^ f^^ t4^l>fii«^4^d8^itdwddel3#h9 p9c(dt&tttecfesld»i
>--,:;^?j»-
9fi»£itb6r tkey sdb up iaitb t^gaiDst coo^moa ^^lisiCi p&tlQ^phy ^^inst iiatQre»,lftw against iM>Q^6ty» and fdliiifiagakist reasonable libeity and conscien^ipos teW^tij(m;.^E will -allow thajt they pug^t to f^ppc^^ ealcfrodaer^i i7 3;^ •- -v--.: -■::- ^^ •'. .^ >^i
! JbW«GwBlijei£ertx)tt7 endea^Qtirs Uiajtrx;i^ty lesKi^s c^i mm'^ ttudeistandings, and - their ,l>igotted adli^er tettts^Haay ;berashli.med to defend: viie^jift thos^jj^ey p^nsecerat&^^fsi and coBdemn ^faevvif tnesvpf tho^ ibej^itB^g^nadeei sinners. > O^ir aim is, to puU pf^ tbe maiiiaf ssoictky • from la^lvesc in ^^p'& oloath^ ing ;'t<and) 'sk&w^ ' tliat a saint wkhout virtue^ i» a hy- I "^ pQie)|it^i4bat:absurdities are not;di!vine mysteries ; j^ and jthat i^e* professed believer of s«oh»^ is inebriateid with nonsense that intoxicates his anderstanding^ Won^esiretdpsee^tiadseareh put what is good; to tei;u]i!6iintp| yi^a^Qii^ 'and Sally ; to represent -each iiifit^eurrliatii^ g»r|]^ imd cpIouss^- judging from th/^ lag^ within^; and :^oin the nature of things, sus.^fty pi^^l^ themselves, or are represented by desi^^g Tum^i itfi :«hew the; differ^nee, ibetween the one^ sU^ tbf^ i^lher ;.i«pd ; leave Jbie advocates, for error to de^ feodjilieic *p*«ms as well as they can. We dp^bt i»ft bni^^Mjr/tbiS'.^mploynien^ pleasing and easy to l^^aotiwiaiketeaf ie» iWiJi find themselves suljpcted tc^ /^ ali%ny^is|)itaasi])g: sand difficult tas1c> : nptwithstand}' i&gbth&ic ^ainiboa^ti that convincing aii^wers tp ,^ lb^ljee6b6(Ri^ ei:»)J^iu}a)ly miide 1;^ carnal itBa^p^ 8g2^;M»t>ilhi^r^4!pgima8,.hav« been: repea grvii^^
&Q3fi[{5iiTll£find. sdl the helps of the father^ a&d .mpf^ ^ra^ fuDsnd^ ^iQtig0cle$d^tic dec^itj the ar^l j^r?^ 9k»)li) ^sen!;^iBoal4on$^ forced interpretations, and aaiilii(i(»dfis d£jsi(positcirs» will be tPP^i w fiwid iJiocmmiEicted systems ; and thn$ tk^ ^di^agreei - litt^tiiiaiefiiMs^Miy^ which ^y bii^ m^ H^eii; s^4||¥ Iffliiidalipii^^jwift be.di^Qi^^
ie^icd^safld^fcbec f Bdbel bwld^rs confounded by their ^ , dilwe3fi[^i«eift8/> 8ui4. iuninte^^^ ,,
^ «ffid||m9et^i»xi^aa9^Big^ M m^j^^gmj]^^j^m
tavihg and railing, the sure refuge for those whom i^ason forsakes ; and thaworld wJIThave an oppor^ ^ tunity to 'see whaf spirit tfieyjire of. It shall be oar care to try all men's ^eeds and doctrines, which corae within our district or observation, by the light of reason ; thalAft^ ini^>s^iid- i^rM?' bbnoury dr fall with contempt, as that impartial judge shall give sca^mir|^;wm3®B ministers we ^profess to be.n A% l^mi^o^eWty^pne Wh6 medns well, and desires to know what is right, may freely appear, and hold up hisb^eadcMik^ ?tl^«bfi£Oimtn|r ) isqidne^ aapfeHest^h©ait.^0SH|J««^^^^^^>%^;^^ uftJ'^^^i"' ^6''-^^f .
'OS lisffj -vada raJj'xi Jo.u fio ve^i ^•lowi^'-ih .isiodw o3 ^inab . iaiB «irf ^^?*«l^l(^}^*Wfy^e» OP can aeatroyii^^Halwoail
•V, I« viriue'^B prize —— — ,or"oL'^ ■:)vj oi -r.i-dVu'js enor/aiq '
' S:^T\^^M^^s§^MniM the
spirit of improvement, and a taste- for Telegaaie, sg|Df|9 liflbappil^i^BlmFe? ebttcndedrr the \l3itiemitot MlTis wl»ft;H)»5aarititr0flut?£ki)int€r'fthe jjegioiKs/Tii^flit^i ^SJ^fiirsill^ga6o^/ofrsafcli©B3»ftd fiparkdd fcoi^age/ i^^ ptes^iAosTtf iOiSplainf mfeaniogfaiidibloseirktstraq ^^ o*'(JUyx;aii4knairfei^ r laare^ tod ^fretgientliy)! di^ei J s^7fe2rtll|^^i»togimBrit*aya^^ md pre^/iojf^ry boiiipttSii^epi^ar.d)fdft(eiir s^ ^dpJteq^fc^llwerH'tjlpiifcifwllich'iT'afteT ^^ape^fi^ famused t|ii^^i|;»9 i$|{tl»fjwfelfe ipeBfwmantsey -tliejreaderiicimf W3ii^i!^fef5^r m^ ' SHigle.c thou^V®r/'Bany f^Way forie 1^3^ jpei^tios . Of Thijwi^ ^ Atl^nianss werp t so^sensj)^^ bii^)^ th^'^wl jerfj c^iaiibeaanfcing th^^ of ithetiOTln
,^^fQ^*|j5i»^>iiBt^>/^^ikJ9^^ imiabib*
^M§ *jlr<»lt tidikers&amiSii tlife itesphieifeiiwr tehdi§H* f y)«& hi^i^fi^ ri^lfguage^ w^raJserdii^cdiiiB i«H .^
;-*?H-,.
,-io<|cfo na o^mi iimfiki'^'^pif^ bus ; ^oAe^^v^;ffOss^%
j;fl:jiil. yiij yd rMHt.n"^i-^.i^» to ^^jh^^if) lao luiiibff !bmoi> ^"Wfij - i'te^s ;)^f»itf ifitlt^^^^ as ,:tqniGJnoD rit'iw
qu blod has ^mmd'^je^^MQtn Jii)i/t ?a iiifiw wo«i Thl9* Free* '^nqwrers are agteea^ljr^CD^g^ifi ^ttitf^ab^id^^ni
taking, by the very early offer of, a?fbtgf|9t^ ^fi9j«at<tmffipoi|$ ' dent, to whom, they think, they cannot better sbew their acr
knowledgmeHfis, than by an iratn^dkitep^lMgafKi^^^ his firsts ' favour^ <e8|>eci«tiy as the sabject'Of if^aor'tfotdr^l^ fttilows their
previous address to the pabfier--- — »snq g'aujuv A v
A^HOUGH wi3 ndayif-witb soffie*ap^^rat|4S^fof trQ^> coflhplimeat the times^webHveii^^ 'for/tfe^i gKSiv ali^
parfe'of 'roanldnd' are ' fsiiiln biit Kp^PM^i^^tjfq fSftte Usofobleaiming will certa?nty3beneiil>ti:^at<^W <|ft^ gpcatcst [aJdipanta^V^w^ere''Kbefty^ <^ ri^t k>f imaHkind, is^ ^isaintamed ; /T«t//>J^|9ft^J[ffi^ fpeer ^and iiap|]^ ccrftctry/^g^ ^0<igbH^^'^^dti8fpa»ofaj
otoiyBfr/ tfae;tme; oia/^iftg^to Uaa< ffteedWBS it^igfHfefe» t<&^pgeseHt -pSttsare r ' and thfti «ttte^j to -an ^ bbijt jitteg Hiestettfti6g etariob>eicts'0fjreto<$te?^ij^taficyiij^ Vte»IM HigjjnmlterB iHfjtftia ligtot; ?1 'cot^^ J»t*f fwojeifeted wefekjy papery* as '^^'H^'^^^esdXfii^ ;td id«nJBdt both' these contrary «i-r<irsjc|i^cmd? tbiSft^^^ %agbrl^ wish'yda^ail ti^ 6Hceeiss^^iliblltte»iSte^f*t^ %£rytt(ir infebtidns ^iksay /merit. ir^iF^b ^fiajprfsgtrc^pre^f aim J ddi A^vea ^ '■ compiaientm^; ' ^tl^p «IP^8ffl 4im«fc^€bbsttrd;v^ls ' mwe' piarticni^Yh^ fibrtS^^'tfi^^stfefe
to you, is brifefly this. A sdl^f p^#d©a|r#yt5JI!fMt
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QQl^li^ 1*iugtilkvdidiflot:gfe)l«rtfe?a Ilaxi>fa^fi)ca{Tif• 4lfG$l^la^^dmtilliap^a«i^f«mho Bumble correspqnBmib^ i^ir4^4ttbfii9^(itird»i)^^his^ thenatavemiM
^tepeki^^iiGl^^fffifianit^easodi^ the isfuiti^» at your>;y(et^ifc«8^rnovo7qn/£ :jib i-j r(eij;i-^?(qq^ liorfj oJ ^oftiq^t^tfg^^innaolcvinfd ap«fti)t^yif{sftl£Bf^xiBx£se ^ttetiiaiEMai dallefrstifasdhif^ ^f ixi^ das^igu»lb 1i^t!]idrd(dl»ii^ titddvniirks i6iir:> ^uperitmo^ ^0f&
llfe^^'^eit^ 4C$Nitidmptptlianaot«]btam>(^^pla[^se^
i^kis^^PSts^^^ikmm^yM. to T^s^^sdlfcfaaiiiio lniii)aiiit|r,
ii>'Cl»s imbWa tmtbp^^evS^ foir^^er^ liliQipff, (dead ^B^^:£^sdp aCQdij«;gtlfyi^5r(pi^Dtdrite]it)^
is, to shew that the ^^ti^si^^fst^^^iasD^YM'ss:^^ ^^^m^^M&j^siiL^^^\}a^<bt^)^^ filly
^%ed tl>^'th4l^p<@s^sisic^M^ iMtp^
i&lfwl^3gm^|t^4b hida ib^tyk^ndisessgioeB^iBtsiili i^'i^mpplieatfl^of -^r ^^dodtsei^ JBrnce^iinr^him, ,
lslj^^^^^|$e«i ii> 4Mii a; siugftlffi^^^e^^ntexested pdlafloiqinf ^Ifta* c^^littt^d (JShd'^^l^'i ]bd^jsb€rr^i^ nwiKiii-
i^l^^ia^^^^
;^*jvrjf-
/
iiypixmo
to their application in tlie improvem^»fc^^iDov ijs t.PiJLt^lh£fjde^^r^H^ ^VtMinannns^fiSiT^S^ne
Bad) fFdinti aujb.-whick .of liheor^k^ d&iielhxiiisl'jt^^
(powets/ ainiti Ba^uiti^s^il amr ccsiSd^nl rnsng ooj^^l^^
/" / svitiiattempt tik i^ilbroe tkeirJepisiODS l^lii^lbfir 9Sii^
tiB^iqPie^imust^ijonnltieicpntia^ $»ni^«^jt^|jii
«ig«iieEk(jtlHtnjii«n;d per^msjthetrrijie^ecilliiiiQelki^ ^HfitiiBftbffi otmcBiB > ptpf^ety. j Mmi^riWicmr^^tol^ the inosdtijdoBBqplete aodinti^%e<it^^ciQg.^j^^
Klfefeot?^&(€ff^sgpi!o&e4l6k9^oT2 a/{jij?dJ wsxlg o.t jai vlfit ibxieas^^fto itiei teasel fi«&n.'Whferf<^ifiB«i^ :tiiebieQs^^ptab!ec^o^[^on$io4j^
4ragfc«n jeaif6r,tiBd,>depra^«l;^jail3dU> bejpn^e<^ -fliy^ •weqniiii adssBimstane^Jiijena yf^^ ffimt^mw!SSb'Mn9f&-
their species ? What then is the obvious infer^si^gf -irb)i^^bat>B]tii3i($>indu«(^ )Wf tk«[ iltiist^tfimt $apa^ asA^ feofiknQiidi!tQ^,:F^liiek m^obc[q^ttori^l^|i$^ aarirfli ^aed^ depratei wi^feei^l JoB^ifaayta)^^^^ ^toaiotedbngid, ^ii^fbd 0*6^^
arfitaarpaJM^qs bgroalolh ep <<ii»j%aigima dR$i]nftil$<^8g (tb dqDeiBmB*stoppdtttimti^,d}id;QS$i7ij^d ^QsMc^l^
^^«ntq|tinMeniy'sire¥fi iietfJkap\«<^tib&t^^eHi^i^Hi^v^^ srtfelBDgr/aiifll 1ftifo(dsilieid^^ii» g^^M^ ^khei«2ft)i^
it does, more or less, among those whotii>*^/'^f6?^ ili9tftocaafi^,'^>tefai -^settfeifete^^^j^le^'i'^^^^rtk^t ^tA^n^^it
tte^Jd«t'Ofii]iS(ri£ifM ?)^teii*ife^^ «t*i^efesy ^' iw'flr^! ^ei«a^s3J3tfiwseiiletisfabtnyttfficreiit?toJ^8^ fi«^ i«si»6ig€^8Wth.<th6l(*<^te^tt^ #igd^to Wfh^ wMli^
tteoi^wliniaxjfffi^tffdetafc'^lttff ii^^ hmprS^%^[P
\m^}beitfiimUiy^i^(^'fq nosd a-rsd flofH w .bsllfio o?.
^'Thus have I endeavoured ttSP^^^/%i#4>MUW' i]b^f>wit^^8dSe^»d$^s^^ tyyt l^sm'^isbt^'^ Mk- «5tMyi^ eapi^^ e^ifi»^i*f^fegi M ftftb^^§"?>f ^thiP
lapitbtCBre^ai^r^iJfftSn^rfiehYB^W t^^ ftf^'
beatity of a liberal exerc^d^»r^ht^i^S6ft,»a¥^t* t«nbcf(tora:ytod^^6tt^ adiiiit^^tli^|1^,i^esf«p^m)«^
J«wcPi&](»e#^stie«iii *i94fe^ei^;>')6ibft"^
I
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a
jects of mere faitk, con^enimgl w^oMt«dlwircoi»te
i§a t^fiPftiffe^ij 9rtotQrlS€jrijtiftisaB9th©Bewdea^8^T©^ so called, which have been publi$'ik#(li3tT9TJiQ$i^||i|a^
cessity of coramui^ft^jpg, Mf W^lS^Mlti*«ifc^lteTi9Jws
^#i?!^jte (S^m^fisj^sfj^^sr e^f»Q^^^$,tor-^-— (^:snpse^tffl5?JW%J>y^^*5 ?} Aey6¥99»^ h0t<fkmi
nicated that light to mankind of whicbilS^^ft^^jl^efiaB
sif§9g^§tgp^^bl^g /lm>?reg|ff<nl^©9o^tr^i»i'vliM3S^ tpt^^^etpurp8^,Mi^iieB^ibt9^ hiiy^csi* mk^
//
//
1%^
mother against the^^^Mdtmghter,'^ aittd -tkliP^di»i||Mfer against the mother : the mother-in-law against the .daughter-MS«IW^y^^ifeft|h«f^jB-te»^ against the mother-in-law ! Tfie brother has betrayed tfie brother to deaths and the father the'^sbiil^^dfiiWen
i^p?<
Bft%<^8aWall, iF^su^ '<|hi5^ /efel-s^^^^
mately acquainted wWm^^dSiil^^m&iM^m
th%|e^^^kijpvto>!B^fel^
that the Christian revflation, )f simply attended, to,
^^^^ tesiapfe5off;'tiM^ii^
-^3dl fej'bai yJoJuJ -z^T^lgfi^t^'^J nr dansq ot bsaufia
lo 9abiox3 aril fli 9*^'^9^"^YoaFmofet^8fiid^!5 ^7^j*
Jliw o/lw Qsor't Qon{8 jajncpjiooi 1070 iswo^iianJ
4j^.1o &rfl9|aop sdl oJ ^aoa^B^sniiae a£ bfsi"^ ion
ent -- •
' strancce per- .
3
odf UaiB-^s wfil-ai-i^iijofa sdJ : x^dlofli sill Jgnie^gi^
adl .hgyuTj^d ?r>d ladtoid sdf I wjsi-fli-iodlom oriJ njSSFfJ^LEIft^eilJ pdtB\ Oils bm dir>sb oi isdiotC
of Antwetp, froHi^ipi^QnBfc h#/Qbi^^4^^#tC<^,y^A^
wife wS9fei?^M§^^^ n^mfmf
were aepopuiatea by the numbers whom tj9^j^^|% caused to perish in the ^fP|Bs. Lately indeed they have l}f^,j^|)i^^^ori^. .i^oderate in the exercise of their Jpower over ^recusants; since those who will i^ot yield an entire s^enj; to tUt lJ<5B*liJttt$.^of that
s;
§|p9p^itlie jBSUiistit^ of ivUck is so strongiy »iCH|^; 10^^}^ dh&gfmdon the face witk a red-i^pj^p, 9J0fL]lieii^j$^^^&^ TJ^is^ thougU il i» c«rt^iift|r >^'gr;e9is$ ^agat^^{(^^^ of .^ oniguaal p((fi:b)uaei|^ is i&&vert^les§ :eyeiiti|£^ly:rm<»«. severe; as^li^.pepr vionti^lies wibo 3ie^^i^iis&t%matized, are limited ^4 «pe)^^ «v^.|l>5> t|i^ v^iy cluldren, while tbey. a>?E pe^Q^^lyrvi^^^ii^ the streets. These, though tl^ey are^^enei^j the qi^ietest, honestest^ and most-sexi- fible men among them, are shunned to such a de- ^¥ee> that there rai^ very few who care^evei^ to ]:ie ^l<i^n:>talking with them; so that they are in.a msuar |)^f {excluded; |rom cdl the advantages of society, <^y^.C/9nfinod merely to an intercourse with ea«^
tf * After relating the disturbances -so contiimally poeasiaped by this book, a reader will be curious to ^ami9*^ mki^M tr^ts: he sha^< be sad^fiod^ Q» ^& mmn laad^ jFeBQkote fn>m the isiandiof J^imi^Qlb^ ^red^ fWany^ fge* ag^, a r;|?fteple* wkfOftrii^W^
If, 3l3^ Rjlj)a<c?iafts. po^sessed.^heqw!^^ Kl^^ CfB^al^y, by <a tatai;€xtermin<^k>n^>t^ jj^^it^BJ^ifaxm : and- wtusn sealed upon^ H, /wm» ^ifffiiimm^f {]4iH^i?»g , and ^utot^eiitig tMr^ftctgib' ^oUPi «$||long jus-t^y coatija^ted ;4o Jo^/a peop^ W)Mit added to the infamy of tiiis thievish pio^Mr' mty <^ tiie R^pacii^ns^ was, that they pleaded a right to ^ pt&pmy^ of other liatibns, by a[ grant from jhwwiP I ^flgwi^HB j^grt?^?s e«jamftp^4^I5 ^v«iy act ^||l|iB^eeKii^«Bh^hey p^pe^mt^d^^lMs^^tlmo^ lufe^c^ by th^^^iimsLiAemcaxgiket!i$^ gPQi^ iDjdec^v^.tb^se whose iftods^and go^dsfjiM^ t|Ni»iB)litog4; ;»(^oi!dijigly* while JbeKe<»in^?i««lJf i»UbiiiyMNgM<i-arig^teoag peo^l^^ltfebemipuaiift
l»4»tlii5biQ|!iiryH>€^i»8 f>eopte^jafi'lfriiMvfe%4tt«wy adiiciiia^wliicte t|e^4ttetB<^iss9 ib»lt{ inmii wiWi goiWB
I
, - ■.-•^^•:v-;-w=?!?»i:;
vfl!
mi7
^^ ltS|>^emns, i^^ at pre^^t^%if ^^jfeHi
Hfe(5kjt,'at>wiff bfe 4%ft 't^ det^-^^
daily, and as those who are more cautious, ai^y^ ^f«%^*t^ry^eeid^'tfM^^iriid]^^a^>^^>^ 'i^^-::m^
oj 'ighiHgrpis tfe%acteit giv^4f%^^te<?^i^ir^
tftlt«ry.dofl<^ft^>ll»^Ar§if^^%i6ii#; -##111^^^
pNFI^t TvW** f4<*»* ,<«.»»» »J**
moil ia^^'»t^t!"i^ite1?'ViH$°1<>ipfb#»1^0fllai 4lCRaH|}b0li#few^^^«)^%^, Wt
lei?«ifisw
^ ii tsi jiWi'iWaCoihrifeii^
■ 18 ■ .
missionaries; they differ so greatly among each otiier, that they have divided themselves into ninety and. seven different societies, vvho are continually disputing, and abusing each other, for perverting the truth ; and the magistrates can hardly restrain them from proceeding against each other with actual violeiJce, by ^to^| t^« f^y^ ^^P^ among them secretlydespise tfiem all/ ^ / -r^fyaamj^i ^ jlFrpm hence the -author, whose notions ^were too Y?^e (px Mfijown times, and et en too whimsiiBal"^ the present, ^^^eeeds to reflections on religion in general, which are quite licentious; and the^efQye ^P^iiilf ' itr " j^ve prudent to suppress ' them < But vvijibuirfonp^ the writer wherever he piea^sto guide us, there is something very interesting^ in his siajrj^alion^ iafwi his^peificJliaBS^ rflti^t be dHoWeB^ jbe* a 2p«rpfef inoBS b^Uftrf-fea^J^ to litimaii- "fiatuii^, i^ia^4i[#.ciK68Bricat*visidftsLi^ t)41^ <>f Utdpiii'' 'M% 1^e?*nitbt©fi th^rfa^fs;'^ 1?he vi^Ws' of We'W^WP^ ikt^msA m^^r^fm the atlthbm^p "oF Sir.l^fflfe
Slit Udt ;rnupaAm\E^jf¥&¥^E¥mm\J%^?'^^ asoH leMsd Oib J93 oj tvrno vino Ji sOJ ?i3DXi9Joi(|
the Life and DodtFraes-ofvM^es*' th^» <^^ bf*^Legiialieflf!o£tlieiMebre#s*-f^^^ ^^'^^ a^^'^
noj^sftmiib li^iib oaat/n'^^b ',<>dfl9««siiyy 3^£ii'j:r liiiw
soii h'^uoi bm ;b9nimsi«-ji5^?d- ;9yiyi;8©fin^»ob lioilJ -i^io-id blifoxl?. ^^01 jiuij .^'majm^rm . iBib ^o ed oi ^io^wndi^ynn :jswrtJ.-^i!it'>«JfT)t^oibotrfj^cmoi xllBfl ot :onn9^Ibf:^o e-ii^sh ~nv':>rm i* moii m^ieva x^^ o"^ --sJtoo bf?d. doua "to 5»7i.t-jwb<ri^ 9^ Jouhbd .,diii'ii
V^«5>aa3b mMitc^-iiss i>£iBv.3^woq =oi i^i/t^tN|i£t
tjomkf^Uii ^ityi^i04«Ufl^yl^J -i^>^ '-^i' ^(pdt a.ai .maio
i( J u(.' '."J ^«.'ti
//
' ABd now also the aie is laid to ifae root of the tr^ ; Jtdb^^oie J ii c^ery tree which blitigeth not fSrth gb^d fruit, is hewn i3bwn .>i ai)4<ca«.c, iEUb? thei $re.. ; * J<>«n tbi BApTisir.''
Ti^EjE^^ is. no Rian who will openly profess Maisi^ an. enemy to free inquiry and feir reasoning t teit ;\f l^n mew are seen to exerqise their rati(MKil piowrers concerning particular 4<>Gtrii>es, the parli^iifSv^ jOC tl^o^e 4oc3^nes shew, signs of uneas^ess ; as>if ^^ i^^^fii^ pn^e^iatf^, s^pproaiQh; ©£[ the day ©f >^|^ \ "y n^e^tvi .to' gi^t tii^atey^ far ofF, ihs^johMm
^l,|^t|]iods 1]^ tliei^ pQw^r to disoQu&teiiaDce iscMl9| e^ei-cises; they insinuaJ^e jtli^a^t sia^h^fkod saeh%th^g$ are ,]^t pi:qf er ^ohgeota of- ivitp jinquiry ; that the preteniiers to it only cavil to set the better gl«^ upon, thea* jbfidelity. But the^ diy <£ Ress(^ s^ft lii^rtiele?^ displ^/what is r^hti ] I m. ;. -i ^^i^
Some men declare the salvations of >soali$ £dp4d^^d on our believing the sentiments they teach ; and with terrific vehemence, denouncie direful damnation against those who dare to disbelieve them: but after their doctrines have been examined, and foupd not to be of that importance, that men should be eter' nally tormented for rejecting them : and that rejects ing any system from a sincere desire of adhering to truth, cannot be productive of such bad conse- quences as they represent :anon, you will hear them take refuge in power, and talk oply in defence of
tlfitiify ta%titef:ailtaiaAy^ but wbuM stiir hs^^fe-
(^tto6ijtis|%a3is^i ' S«chtonsefek^h6tt6^ivtrlgie tf rffHy biAttr^ fiiamf feTii'esMIifehm^^ ; not to indulge i%Ssbh'abM' RKt^rt^, but to suppress it; and jilaitily dfecdVer^hfeiii^lves tb be enemies tb bothi^^*'-'^'>J^'' . r&TlifeiMfetitl6n'bf the forrowi%re^^ anid fdia»6^ ^dfis iC)ti- Mo^s stiid'&is writings", is not to sUByeft ©ftristianity, as tM enemies to free enqni^ Will iyid^uMedly siig^est^, but to shew tha^ the body of it^^bes hot starid on the legs of Judaism, of bfi 'an-y M§^^ bottom -which may fail the buildihg|/^ thJW;
i^ftiiMtytiity^is'JJot erected on the movfeabl^ saud^; ^idH-%fiia^ dud' Waves may 'hU^ dbWii atid^wasii fi^0 'but «h^^ is built M "df^hk / on the mk" of N>i«hi«^^^^ it \^1)feior6' JuM^m $ abd is &%^- dent of it: in short, that true ChristiaMty, is ilsi did mme €i?eiiionr '''^' B^(ot€ Abi'aham Was;^ ^aid^JTe- X^^ .<ief f;j^.*-.Y61ir father Atiiialfatti rejoidd t6 see my day, and he saw it, and was glad;^f' '"W^hifiit aaf ^(M^^ilJfahiW 'sefe? th^ Kght bf ChHsfl'^^He Mw the'^octrin^ of Jesusv Whfch 'wa^-^day-Hght^m IfiS^^^iMderstaridihg, Sind' ^M rejoitred in Hikt^dUf. ^§§^ ^Tdbhiafefediiii^ dbctfines, 'attft talM^ fe^tfe Jews, as %ik'd^mrii^''wmWk'p2L^^ ^''•Mtlidiiit a fa'^a^le ^keli^ i^t^to'T^iito;" fllei*^i^ itiiey did not iiiiderstand Mm; ^tid-6h}&6l[m tohtly^^testtebeiihg^ truei respfebtitig' m plf#^. ^^iM^fey, ** t*ibu ai*t not yet^ fifty 'y^fetf^bld^/^fitla m^^ihm%^ Abrah^bi f If he' haS i^W his fit-
^fe^te^fe'ag'^^fl; dt* kg^ Go(f, befbi-^ m Mtrfkh. ^fms^^Mtm b^' Ji^ed;^fb?f hife ^^•^'w^d^/ if^ ^flitot, kflftot^tJtbS^'H; fbr if ^l^ey^W^fe idH^^oflfy
evidence, as^ hiipKelf confessed j., it aWa§^j,9(c4i^|;p^ therefore this fantastical notion is jdestitute^<rf i§M»rp dation. It could not be true, as niaiij rfop.^efGOj^f not be man before he was born: njor as, Qod# ff?ft God is not^ person, and ea9not» .)}^ seen^bytnpfc^jc^Jj eyeiS ; therefore he could not me?in Jiis gpd^^^j r^; some call it, The,^ A^bsiHa^i^^s^j.j^deedifri^ God personal J- and to abound wittL.perwnsi' hiding 9<[ composition of three, united qri bljaaded.ti^etbfir.^ilt. o^ ■ godhead ; as apothecaries mi^^ . toget^r v^f©-b ral ingredients of the same nature, . to . majke ?^f^ medicine j so these- divining apothecaries r^^€|
their God I , What then diid Jesus mean?^ wha^,<iQ|i»14r
he rationally and intelligibly mean,.; Jsutii^jidj^ctf
trines : therein: his divinity ~ consisted , ~~ Abraham saw ' the light- pf truth; and was glapd; t Besides) .that Judaisnoi is not the fonndsLtipn of Qhristiani^^ i&coofessed by the apostle^ *f for -othe^ fofmda^i^ can no man 4ay, than that which is- alrHBady^^fuid^ ^hieh is- Christ JesuB."^H-r,;;ir rj^if? n"', u\o imb K 3^ r the . deseription /and ;ciftmcterr Mosep ,givg§
m pf 0<4» i Jfe L<?fe^a?lf(5 n^f V jli^iQsesT y^aelf » n^^
-^fjAfter r (jrod had noade man, he -pjap^ hfe^ i^'Q^ g>ardeb^ upon the fruit whereof he WiaBrTt^Tli^^^f l>S^ was forbadl to eat the fruit of one tree rint.p«fl;|iculiflf|
. ^ich fw^s/ called the tree* oii kBowIedgetip?^}^ afl4^vil[;: Oil pain of dying^he rsarae d^ _^^mh ■; !^hffe ,w|as ia ttwe, giame garden a s^^ffitt^*^^ Jcoie,w ,^ei p^roperibiesrHof Ihat tree^ (by ea^i^iBii^P^ d^l?4;,^ f<9rf howi could he, othei!wket k]w>j%^b^^ Itb^t i|Jf^iB*^iVtherqofi\y^aSrnotr^^^^ fer^T^^^I^
J^f; f }iA^p3&f ifHid added, ;^f4iatv<^p^jk&#}^rif)^^ jwj^'^rjfcjjs^ >>^hat te told^eF-hHsb^Qd^' bifti^ mm^ y0% ye =§hali' not 4ie^5 is^ ^^2^^%^im 9^d^h7dau«it you J andlGod k^oiyj?r!^jBt||^d|^tttJ^
, ^y yefeat' thereof, your eyes shaU ^§ fK^^^f>J^ ^ftnsiyi |]ieTas^:.G«!ds arie,^ l5np^ijigi>gQ(^ ^^^tft^t
c^
22i
Ai|4ifiQi^iha|)»p^nid; ^kotas God, spoke, bui as thei s^fjp^xspo^it The womaa and hesA good m^ti duib e«^43tJ^i)dwi 3@tiii& there^pooi The eyes o£j*heioi tt^^ffi^Sj^re: op^ed, they saw they were = nakesdy^ yB5|^h;^y knew fiert before, and God hiaisetf cOtt- ff^sSSiliiVih^ehoId the man is becoBote like one of iiw5, (^jQH^^fjtQ kiiowigood ?^nd evil. And new lest feel ]^jixt}idf%h toluajadi and take also; of the tree <rfliftji? a^dxte^t £in^ilive fof esver/' he dfove him outof *h4' g;ftF4^n, m^ 3et :Qheru|)is for eentinels, with flam»^ sMgfirds tQ^uasod tM ^66^ of life. Frona Whence ife £^^ars>thajt this God was a jealous €k>d towlipd^ iH^,f8i)d Jest h^, haying the knowledge of} a Godp s^k^jfld JAw^i Jike oae, if hie eat of the tiiee of >lifer*T:> *A flSijerefore l^s^ man should put forth his hand^jsmdi ta^^#fi.^e iMee of iife and eat and^^ive foreveftj JJeteforetthesLordi Go^ sent him forth froaithfit
§:ar(i#u dpi Edmit/' The God of Mos^, who had
b^foiEejHsajde the world in six days, and by. a oowBteil ofciii^Osd^ Daade man; though he had surviayed: ^T)eny,^^fs W9rk as it went on^ and pronounced it $U.>^f y ; gQodi day: by day, ^d blessed the wholei tietMter loaa had awjtiiied the knowledge jof good)
a^^c^f^a. awd §awuwith his own ©yes j Jiis God^ Ouiep^rj^ to JVIoses) was so enraged, that he :<5i*rsed; tfcS serpent, the woman, tiie-inan, and all the; rearthr;! ^iicipil^ ^mjty linibo isan anid into the serpent^ [j^hd p^rpl^tuiated the ys^m^ envious nature between ilm jf^m^\n^^^<$^ the ;ser|)(ent kind, whic^ should I itH dua!^iMie^ito brake and spitefully to injure eaolfe o^^riTrf Allotliis:wa8.<>9Gasioned because theipaiitot^ oSfi|^i^|id i^scilved to know :good fto^i leml ; aakd- tQu^f^'iibi^Kitli^mselves. ■ Thus tyran«al> j^n^ wrathful, andt^us revengeful, doe^rJVffisefi {rep«©tl st^t jbe:^Ujdfe$neficeot God to beiiqo-r g^^oM aA 5 ^i jfto^iBMijftH^iwfl ifpfimore goda thana ymtfi^^i^Qt &osgfc Ifsmlyrmito i^orehipcmly iSieiri oWJij.G«iy iftiJhhaSf i8Qg^ingitj9ijdo with otherGiods!^ the^j !Bg<^
23
noii tot revile tken* ;^ for that woald argue infid^ibf 1^ aiid) all priests lore idolaters^ better tbal^ imMelS^^' fcor^aistupid idolater may , be brouglit from oiie 1^t({>^'^ sjitiG^'toaDother; but an infiderdeapises-thetn^dM Mos^>as was before observed, taHows^f fiM^^':^))^'^^ tfaadtoneiv EldbiiEt jsignifies ^ds«i itbeij^lbVaf bd^^^ ImtMjWheB&fWy therefore^ BloMi»oife^, lU^titftiiBJ y dti ! ^ t& Uttderstandi. a. .syii6dv»;oi^l>Cid^bcfi <if 'g^ds^' I ,![K|faisjci^*r{El^^od.said*< 1^ tjs^ make^lpaiA;^^iiH6Fe■ wa#>W 4^|bc$Itcalled aD<ynithis igra»du afiki4:^bi<?D ,^^ift^^ td'inmsfcif would ha^ beewparetbsi^^ tile Lord Grod saidj ;belioM th6oB2ati% b^i^me^li^
onecrfj^uis^ ttt know giioA widi^^^^'i'^kmJ^^
God>>douiieil; widi, aiid>4ak^ to ^ assista^eef, /##i$^' Hei$aidi^< rlflletbi'maketniate, ■ tftftet^opir iin%g€ipi&^9iar' likeness i" or to wiidm d id he com^afe>hinJs^llJ-iyfe&i hei feaady ** the idaani 4s ^become HWe'^oJie <rf5 it^ilP > N j^i
,1bij(ng^kvAeyIweriB> his creatures, sug^d'fcdiid^fltoi^; ks^-wtedg© thaa what he gave -theaJV' "I*'iSi]Wsi>lb^' td^his associate gods, m )lbkexpr«$siok«^%r0id^b^rd:> J i Before Adam was 4uraed out of ihe 5^a^e^*^f Ederi, ' God fus^iitobfeske a walkUfe i^<4i^ t^g^c^'
dfcttee ^y^iandv coavetse «»^thsiiim .a$j a^ptfiuter^fidf
Mos^s'sAigodsrwei^ff^ in «the^J^^ ksm^X^i^}^^^
jiei^a/ps^iicit^-iinale i^ iieioaHw f* 1^^%$.- ipiife;|^iifl}
in^iairj imag^i after am ifeeaessif fi f c w j>4 j^ i^iX9q;iai'^ii J
b/^h^xd^tdneii G^^6^diV5 being i^Jth^^^g^ Mkakfk^
jdii^ 6^hftiwaS i£tk& l^mijoi M&df' i^OittefeithiJ semymB i^' thjs «38presisitA&g*e^bC:his'jp^jKi ;ifei»s" ; QBafed;oiope-thiis^is>ilQl be^ gtecribidi t^itb^'^igRi^ fSLObe dfitMBSsdators^ biiindei«';d^«apyfers?y'lDr '^el^
As Mpses represents Imah'tO'^Sfef""' he'Jeyinoes tow that; Jie *fteaiii0|it ggip^^..^ jiMii^d^'ihat <^e <^? iord: *pak&4j|^/ltol - i^o^^^'' A««i- tJioHgli J^ , ^e^ffe
m
^E^jiodhxssTr isr^k'^hf^teM', xi&hld lidt'Sefef G^Sf"^ fttie/for 'tke ' fieet thatiVas rbetveeeb theffi, • ' yet H is aflSrming God to have a face, though he l^uld'ft^l tet^Ma«Mnd»^seeit3/^iid' eyea alkr/> though MBses iatimate^^that he icould not sesg •io>far'\^ff as ^^ |y4livfeiiltoTear^5 lend could mn d^pefad ttpon ^|lll he feearS nbr^be c^ertain wit^iit seeing. - The k^tA Bsid^i'^l fBepan^ the? cry jgi$ Sodom ^awd Gomorrah lis ^rea^ Imdi^caqsefitheif sinis vis*y ^rievDiM; 1*^11 gm^y^ dow.^and see ^hetiier^hey^^hkve^oiftral- t6ge'thfep>a;e«^drdmg"t0' ^the <^rft>f jt,*whichifs ifebm^ ^MBtome^ and if notj I wiit fei<)W7t^' ^ it ^^ *^i^» thff personsf" mentioH^d in this passage, ■ are > 'itt' thfd ateHt/veisse'callted Bttfn, to appedrande the Lord '^f^ak 4>foan; and tb€rei39W{r^»(to^appearatfc6 a^lesLgf) tV^6 men with him : but one of them is called*" thfc LortH' ffil-Atediam piead Iv^it^ men Jtb^^ve Sddbm, boi.^th J Ifee Cord ?^^. if with^ men^ thcidesl^^tioii^'itf Sodfeirir-wai man's s^iifg? in the'eiidi of th^f^ci^lt^- "teBfti^ read ithrft the Lord westt awa^, >IM4fi'^ hh^DBBm^icd tiiei next/ only' tWo^^mg^ls^Mcah]f(6^1!<> liot^iacSofdeihr^ bor> *>f»?^-4r; >o 114^*^ ^dt *f ^e^"^^
.bdBatfiirther; l%at*M God of :M6s«^^irjfnAbmhli», tlsfl^^^bd^Israelj appeaa^ to bea^Mte persbiilt^(^^, ift fomi' 6f tnain rifcf fiirther^ evident iw G^n: Irtfe^Y. ^IfQito/AlDhrafliamfwas ninety-nine yfeats #^1 thfe l^S -appeased td JliHii^^ai:^ saidy ^* f na^ th€< AlirAj^t^ i€^tf??f!Wias he^nbt'A^ the' Almighty Giddt'^i^ iife Me^iito his servant Abraham ? or jifesei^fthe ttstd- grianrlie, who tdHs us,"*^ Abraham? f^ft m^^hl^. ite^. «]ki.Oo& taikedisdtii^hki ??*"»*f^« i^#> ■ .fcif/jflsTo'igdr ot As tlBS'€kNi^s'pei8DH #ars 'finfite^i iij^wss h& digit, ^s ijobiervedtbeted^ -ffoft^^Ctei^i) jk nwhefl Jtntei* ^i^Jfif- ai^ifed to buM> s^ ^ 4[ower,' wIkw^ top> nmighit t^e|iiR)
hm.^m^ '^tihe» Lord oa«i^ d^msii&»k&ike dtfy imfliSe t^v^ecriwhichltheoehildi'eBfofhinfiii hndild^d;^/ ^BvM ji^fpould h!&»e is^eitflt ^iJi;^«iboyeiob«3Tbed>iHk>ihatb 'feQi»^ dowu^io^ *iee itf| and Wt Ifeejf^ r^oaHi g&t «(^ h^^dn that way, he cohlbtoded threJir spHeech, fcariBi sliw nothing qould restraia vtheol^ fi^eiii jddinglwhat l&ey intended. 'B^H'^ft-^^y'^t'^fi^'i*^ ot bor) ^ftfrmrlfi? TMs GodJiad'the sensesof^isai^^'lfor wheo^NdEEfe j&n ^Jtar to him, and^^^ offered biinit^£^e#iiigstof f^lean beast, aad of evety^leto'-fowU^^^?^ jLord«^ifcLT a sweet savour, -and) the'/Lord saifi^d jbrief t:|iieai^/rl ^iU not dtgain vcurs^- 1^5 g»6bifd lauy poref for mai)'« sake ^ for tbe^^iniaginai^hiTfxh^ heart r is evil froiit his ^yoUth: neither wiH<cP'a^8^^ nmii'^ any more every? thi^ diving as^ i hare?doii^i'*^ Ami ifideed^mati mayTea^bfiably think ^iiier&.was! mid ^eadion^ for Ihs purses cotiM >no(t^meBdcitt'M''Btf<fe Ood^^f Moses had: fi$if^ers< too, witb wikiehphe/virRite ^h^ (tabJesT-oCrthe ;coipmand!Bentsi'M»DiBuli ixFftO;
rrtJ&e^ wrestled with his \^od a^ vove&BCE^e 1^^ lto<^ >•♦**; A* a prince hast 'thoii' power ivi^ Gbd^and .with'Tmc^jVaildv hast prevailedyt^said^ JaeoHj?d[S)0& '^(HCQb caUed the name^f the ^lace Peiriel^ffor -f /havfe (Seeai^od '^Bgseto faice^vand Bay> 1^ iy>piD^en?e<icr Was it the will of Moses's God to(keepli£naaikinA -i^!i^iH>^nic^* lestMi^n sheuld'ktiol^n^ofditiwtrtrjGbd, a^/r^iel-^'^'^id[.%e^iBg them i^brai^ibflke'^t^sedi yfic^f^lnff^we find,'? Geaw-viii'*' i4;(repeiif€idth0<fi.oni fthM ife bald made man, and it grieveflFrififai'^Qiib ^^^.jil/ M4y itudt'heiiee bfeitiferaed^ tfaafbe^kqew g^Hb^Wf^fisVworkinsCnship wojikld tiinr (»it^^^^ •^iVfaftfidis^^pointed ih Hife e5Epeotatidnst?jtF^ 4ife ^3^ ktt0w» Ififet wai^b^ liie evetitt)6jbis ,o#nrafat beforehand, can never repeiit itftetfca4:al8t flo]ft,tiiB?- 0}^^^^ Sfjonld regnJatcr: *iis(pi^edi^»gid bs to -pr^fl^faft>*ause of:gHeftfor ;<b3aKlg:iti;3Srnd'fe{feBt> ($Pll9£0fl |i^Qitnt]of disfrt)pointmeiit^dgii{jclbi!f hm^
m^
m
3(trb©£|jrfld.i3f tMeitsesifwas alsQiSuj^i^ct t<y.beifirid;G aQ4'^^'^^^^^^^ ^^ 'lefrQshm^nt r former lie hadA b^U :^or^JBg;5ix,<lays,' in i6aking?tteiwoiM,^be<Jpd*t-*
ttopfilreihe bfcssed 4herSEyeiith day 4ikd c^siderfed ^ p^xM>0JiafiDg>0ietB<,^rd&iiiing4t |tiiay>©f restfoctbfeiii " tQQi itfeat.M^ey f«iight ^je rdfBefihed >^^^ bjQ^^Bb.^ j>Tteiind^d^M6fcaie<i a lei^ing /pity^Ji
wti^ftl^ s^v«d 4)iiyi NofthJaBdiiMs r^mily-^u(4)f^i^:
Wj^^Iii. ilksDofcim^e be^&fasBfbettej? *a do so^itiaijt«€f{ Imm destPoy^diittfiiBMt be bad notthen a Mose^'tai mollify (bijB anger^aa wben bpLwouldlhaTe ddstatayiid *
alliJ&fstel i:UfK)a tfeeiriaffi^nting^ M calf; and again, when the spies disbeaitenadiithis^ p§Opl©ifroiaiattempting toi conquer thetland wb^h ttol/)rdip^roBii^ed to gisre them* la^Nc^ib^s tinb©/' tpipfetee saeo) betler, Opd is aaid ita 'have destrbyedi tife^^iir^ 'mdttQ Mve?;soAired'' the>^^arth(agaiiivwithHh^^ s^v^pmd'il '^vJiieh, iaa jsoensastit grew a^aia, pradimi c^ l^bf ^m& ^^tHa^d <£t£terHM &)uAdithatlaIi>#if^ ^ril^iitiilKe liRorld^ jarose iramiii^borsingat/ Ire «tj)astit >j5h^l)e:»iwelt; ;th«(grat0ful savpaqof^oah'ff'sat^^ re$div^l^%l?brseitQb mare; ;a& Jx€^fou)sid a^ithirigsp a§, well iiais ma»J beiag cursed,- evii i^as> nik|ui?fi^ td* tb^m; "theima^atioiiof baslbearif beings feviVfipjffl^ lliSi^^Qutb*'!?- jf Jthe rCT*^e&jbad beeii -washcKl dwJayB J^' the flood, there migktb^ve been some liope»tttatf jna»^ ?indrt^ieaEfch might possibly becoaie^ettfAr ; ^ttt 35^. see Ihey jwere not ; iibf the serpenfegoes iipdn/ his beily $till,; ^oman; still &nds 'pain iil ij^rsn^oi^ forth children, and poor men still eat their bread, by the sweat of their brow: theeartli bring4|ai'th^yi|5rns jaud thistV^^^ still, an4 ^9thipgsyi^r^iik§ to goi^.^^tl^y all together make^ne commojiand geaiejai bonfire-
25^
- JFiioug^ lit ;k I said thaft . Gddi ctttldi' Mbs^, 1 6* liftfe- canst not see my face for there sbail no man see-Hii^ aH«l:iiliwci.t!'- Aad; fig!ain,rV mjr^^lfelde lshi^l^dt^%e sberi :''! jand *' ^hiiA nainan idid vseetiser iisatr^sefe " also BO man .'hath seen* Ooda^Mai^w^tiiBev§'''^^ re?id tbatOodi8pake*K>th to Jacob||4m4^^o^€41i ^^^^ t0 facev asi,va man s^eaketh ta^Uis ifr%a»dJ And;^ ttmi^ 't th/ere srose notaiprojphetinllsi^eiiik&unt&'Mosedi (ihe Lord knew face to facfe.W^ jMjiy rhdmi thjfet^ and Aaron, Nadab-^ffl^A&ihav'iind ^^se¥ei^-: ^of Israel saw thelQod of i i^ni^l and i^ild ^t> and idrink.ttn ; Jfor w rthis lalK fobiMoses teflsj^li^ people i .thai; j15the Lord \ v talk^f fwith the^ a fee^^iJ? ficfe4$"' Perhaps! Godrs fece mig&t?be>toWiEU:ds^1:h^» p^opkg but !he W8s^ 3SO far • aff> dipon- the tojj M^^^' mountplhat they t did aaot see;him: ihoweirer^it in?sti*5 rfepartiedfthat they ^ <Md ; for iMoses tells God ^ ithart^ ' vfithe people /had iheaa?d j .that he Jiwas* «^ni jamori^ them (face to face.^p^rt i^ni.uM'n .:-:Si'^^.^y^^ . \\^^ li ^STjonders; are easily believed ib^f igifor^^ pi^p(lefi syad they as ^(easily report and assert; as* tMthrMi:h«i- theybelieye. . If it be thoagbt^feh^ "M^sesi dldvftot^ se^ i'Giod'When^he talked! j with Mm^ ' l«flthltheir face^ toiw^ards .eachfothea'^i beea«se^hat,tb^^MjQ^S«mit'-af y^ dh>hisi i£etde ^t it wks- ntit ^iiM <^6e^ c^a^; ^^ to> h the ? ;*^e^ wtien Jb^ ^poke^ tothe peoplfe/^btft tdok iit ©ff^ ^hsBhi'he: ;went tbuspeakctdLthfe >I^)i?dV|ltlt b^attejhs^ c^^Oi^ldib^c the shining c^)the Iio^ &n^JSii^^iij^|]bf]^t' the Ipe0f]^e could not bJeartc^ behold ^liii^J^bi]||^J0^ JVfeaaesfs/ €j^e^> j €5im$iBqii*entlyji4hsKce; '-^ifti^' d Ifil^^ a^u^ dmiauee bet^ebn; ithe peopletlaftd Mo6^s>t^dbiiib^ b(fekiit8eQdMe8«s^andithevLord^rn..o-*et'> .^^^^^^ ^^^Jji^l
: iJbi«<feaklothal CU>d?t«mptednA^raha wtbqtharr herwoiiid'skill^liis: ^^dyibelojifed seia;^at;l3& c^tti^PBWid tfsajptratige
iJphni. 18. -, , I Gen. xxxi,i. aq. ._ limEx.^xxxBL. IL.,
iSE*
'X -., ... ■■ ■- ... ' y~-
58
fedxi^vor ^jbdtt any? Q0e ^Ise?. it does not appear t^ i b(B Qa|>ablis f «^ii r producing any * ■: Xha command i^Wi aii»>^«rsfsno<gpQd end? cannot be k good comnfaii^ij Mldan?eyil 60aimand?cannotcome from a good JBe- ing*. < TOiatt then is it to teacli ns? what can it mean bat that ntdiwnei commands must be obeyed, be fey. good? or; evil; that God is an arbitrary Beings aoad may eommaad either ; or that actions are good ©If bad not by their nature, tendeney or conse JJ^^ ees^^ibot /as^^ they are (said or supposed to be) die tomraand'OfGodl? for Abraham did but imagine, it to besuchi ina vision or a dream, and never reasottr* fcdj afeout -the natnire of it; when he was broad awake; therefore this action was not Abraham^ reasonable s^rice, but the eflfect of whimsical enli^isiasmi li M absurd commands can. be of God* menthave^no criteitibn whereby to distingnish what i&the command » of Godiv-iiifOi ^vd-m ^fmmiqlsm v/t«It>ifi >©bj©oted <iiat God only gave this Gommand
toQtiy AWabam. i Bnt whaiti an ignorant impu^atiQa
upxHD (God. iiV^eis -this, as<thG|ig>k he did j(K)t^kDowitJ^ loaB'^iiheai^. without ^o immoral a trial ! iBut^C^od srasr; willing the world should know italso* ^What benefit <w^£7^> tl^ the ; world? f^Was it -to teach tbf^ tiseA Gqd(\ipas capable of giwng men such a^mmntand, 9iid4bat>itheM-ihtention.of obeying it was so hce^ptf Hhjestfct HHm?»i(Pid>faot fthis^^jnnthe fbiindfe^ifteiifef
:llBiiiawjda€ffifiQ^, vnay i for the sacrifice d^ i ^fi,:»ooB msd i^daughfeetrs : o^f fnen, -^Mtd that/ the .dearec4h^?f pwSie to itl^k iparea^, thet moFe>|^€eptab}ei tkg^ inn^ifeito 'God ? .*^ Now J know -thou leare^Godi*^** i£^ddjii^ made to > sfiy) i > peeing thou; hai^^xiftt iwil^taMii
jA^-son^ /thine loniybsfwi. froBi/.inieiom kf 55i>nr oi cis^'i^ It? It wasirm ^hei same plai^ off^etyothatii^e^kt^ 3£idrific^iiisfdtoighteri; psi^^the pn^ti^fffQi^j^^ ly;f (hit hCT tWcatfu/IfcGdd'Jw^as so preased^vitbfAe Jirai&diiteationi iSLaiaQji Abrahain'iS cas^; tibti9W)in\)^
%iQre>^raight.4iiieiibargvfe) 'would he'kGi^X&aib/tii^YmlA
>Wlfet ^ faitlrf\il wt>t^ipp€**^^o^ rtG«io3tt)rifea]Silclii«ps9. t&ft* be 'Was willing to db either^evil bpgoodia^ii^&iia cdMdiand, ' and not hesMatd ^ at/ tfa^ idteed,^ irordoi^ait 'f^^h^f it w^s^his eolBHiiiatfd o^ nfo t^iflgf st4:ongpin the fkith of it, was ^enough; without considferiflgthd Battire* of it, to confirm its being so. He was willidj^ io.^mmit munier, for God's sake j on an hfnocent c^P, who had never yet done any l^ing thatimight displease either God or inan. Sucb^M^fets Aferaiham 's ^ety t such his faith%ln6ss!? A '^r^obteirousT'-aaiid absurd faith leads to p*e^t9ste?oti8 ^ and - abjsttrdcjEu>4 hdttsi how fiecessary tfen it isthat otrrfaith>fifeoifld ie'ifound^d on rigiit principles and a ■r&asoabBble ^ ttdgment. If G<^ may command tfee inii4)ce(it^ta i^'^6rifidedv and-^a, 'Will to obey^ that oomsisanjd^as
^^fdi^to- 'himi; ulu^eh m<^re mttsttit^berao^litable and pleasing to him to sacrifice^ theT^^oked^ ItiiHie ^hO'^^are-wi^iked enough iiot to^^eym}^ackK<iiitn~ ffi^&dd'to %€f 6f God. Hei*6 the^ii is ar notable fotini 4^mi a^d authority to pei'Secute 'for ^GodTs^sWcei |u &< '^hllt*^Abrah?tm's son was spared waaafiCTaidiilgcaic© ^flGF6d to^jtrd himi ■' He c^mmandedi the 5aj(fctioiB(iag ifee^hifetOPy c^ayfejail'd tie i appeared- (^ediflrntritoiftl
i^'Ai^ Abraham had pleased £^4Q^t}xe> atteiibpV 0«d plfia^ied Abrahlno^ isv ^^^^ Buffering'' ihimitHiAH ttli% «^i€tiN^f^h1ie^bain^^ tbej#M
1»0Bo«e|^iy^ witbit,^ Jso pfcbdigiously, ttettfaet^icwedffi^ ^feiiaiDepi%i<sipally*<Jnftte accoutrt ; ^beci^B«*hA|eraBf^ "^^ hdd' iih^eady sacrifii^ him in , his dipdl ^%^ ^bih^^d^dtei^ be transmitted Itf^sf to ^]iew>tliat€lo4|^ h^rnH'^imtml ikatuFe ; for admitting ^fttiGbcbtor^ given to man a moral iia4arve,aad/b)cyrablii»'s^iervMBv g^t^©fa^t;tGofcb caiia6titherefor>e adieotttMry td it, by fcJGinrtnanding any i t^ifig imctforal hini^^ifti ^i^ «fc<^l«^^4^ti pannot^^Wiff €^ untritt$ifsay'aiMiuml-| ib^l do^/a^kl nado, Hke igndrantand cbaiigieBibie maiil fittr(&odt;no^rate of adtiofi ? AmmbttlHskLMitceataiA ^,
li
and nnckangeable ? or is he capricious ? does he command men to serve him one way at one time, and the clear contrary at another time ? are wisdom and truth uncertain powers ? is God the God of or- der and wisdom, or of disorder and foUy ? are we to believe him to be capricious iii his will, mutable in his measures, .iHjstafele m his^ laws, .and that he commands men Wdb'thidgs foolish and wicked, to try their obedience ? , if God was capable of doing %as, wh^fwcmld be able to know what the commaridft'of €rod are? and how could it appear that they were worthy to be obeyed? Is Abraham s faith a patten
afTbi'fratfy 'pbw-et of jpri^sts, and ,whb Were to learn the- law of God from their tiiJtiilis.' No woni^e]^ therefot^ ^■tsrsaid"'Ky ^aj' of commendatio Abra^ h!^% rmpficit faith, and re^i^ dbe^nC^^ wil^puj' ^t^Ni^^&^/essi^aM^^; o^ tosi%iad>Gni it, that Atfa- m^ W^r^ ^o^y -^^^it ^s ^MihM to Uim"^ ,
s«r^^itt ^^ ^tft f bnt^^cti ^^ Mk ^HM'M^
:^fel-th6i^el^ cflMabn^^M^ ^e'^Sl^^l'^f^^^ ^hidh are ' a* ^e^^s^dty iiAi-o^toi tO"h1s iW. are e^yf^rnkmig Sm^bsi th^Mbses teiglit'jtlie 'rbo^ ]^^^Hm^ #fere' Wd^ Ms disciblihie^i6bSeitii^j^ ^ afe«^ ^y^e^^i^^ite W%b ^it^Tf \herfefbr^ ih^y ebV^t^'^tiig ^Itiat '^^life' pr^tefisi(^''t(y "f^Uafily;
x^iM^osa^ i^bf^^vin^;feis
i¥€re- caic^feted to i gbv^ii M "i^horfiLht ' miiftitudPe, . £^ ifeb ^Jf^ tfenr M' a stat^ of isiibjec1^'^u|(^8|R^
tmc^vMmWr BiitVbuld nbt have^jiiytiirafM , d^c^ib Ifii^^thetti i«^\vis^ ^ople:;,^^ ' ^^ ,^ \ ''^J^Z
ut
-loio boD ddi botj gi J giijvvdq nh'.n'jonu lUini hii£ pj i)v/ snfi T Yfioi hiUiV^;^^ ^o lo .,rao4>5iy him pb
/emueii^m Eld
Sryyanndjnu ba&
nt3fn ajjfljjiiimoy
■ JJIfe? '^jfTlu
>J> J-O
.■ r .r
o^
^-a
?-^Oi
io 'iiiilil
. Th e Te:w^ remarks made in put Ja^ Pi?P?r> '?^%iS9^ particulai^lBtiet^i^ riotiQns.he l|k«^^^ of the ^dty^ were ae^i^^^t^: ^^
^ch^pretetisjoris werj cpi
fivers, ' tfc«)tigh. nbii#liiie tliI6se§^:?kifte1bra«i^t '^^
him aj^-ihis Religion $0 be 4t^ Joapm remarJtHbl^
Hy%|m^',bpcSiise if itw ^.f^s^ \^^Qt^%]<wie^l
hlsToiloW^feVs, ;tvJia nfiust bave/ib^ein a, great ^miMCj orniMj. ,^q4 ^ b^eyer orhjs^^nd|rfoljt^^ by; ^ onei 'iuiit ^^4?^va adv^ej^ 'fco^^j^
th^'crfeliit; ofj tdi reliWqn^d ft^tioji .? , c^^h.Q»g^ froob
specified hereafter :*^ At present it k sufficient to
• Dr.'fliU tells us ihliji^d^t ioff 1(5ba'a^^^^ Nature, pa^e 205."
That taSfd Bolihgbtiokfe ijoestions Whether the Pentateucfi was
KkUjr <^rittilii by Mostst and says, it i« no^impossiblie these tra- ditions w^re compiled after bis time^-And. page iSlj'He'ttjnjetr
•
I-!/
//
.er^-
ff
say, ft is no wonder if common tradition is generally behevwi, true or false ; for mankind in their mino- rity put implicit faith in their predecessors and teachers. The authority our instructors have over us in the times of our ignorance and weakness of understanding, and the veneration we entertain ior their opinions, oblige us to credit whatever they tell usjand nsany never concern themselves after- ward'to call the truth of tradition in question ; thus error is handed down from generation to generafi^on. This ought to be well- considered; for the neglect of Free Enquiry, each for hinaiself, is- the cause of general ignorance : by which the passions of men are interwoven vrith their opinions, and blown up into a flame against each other, for differing in their
fiilr^ Riat the history of Moses was compiled from other traditions, that the writers of the Old Testament are so contrary to one ano- ther, and on the whole, so improbable, that they may all be comprehended tinder the name of febnloos' relations. — —And, page 433, With what front can we reject the authenticity of books compiled and preserved by Egyptian priestd, when we receive the Old Testament on the faith of Jewish Scribes, a inost ignqiant and lying- race.— — TJiat the Scriptures of the Jews were losf^ore than once, and how they were recovered the last time, is M least nokpown to us: whether they were recovered at all in «.9lrict
• I sense, may be, and has been questioned. Page488)he ^dds
njat there are in the Scriptures, things as unworthy of tJod, re- cotd&d of him, as of fbe Mahometans, or Pagans. — '■ — A^lm, we caouot believe that the Jewish systems are the word of'Ckni* because we find iu them repugnancies to the nature ofvCtod,
ftbsi^ditiQS. and contradictions. An4 he adds, says Qil li[i|)|
4ifrt'we cannot believe in Moses and his God, without disDeSMeV* &ig^tGod whom oar reason demoQStrates to exist.— Thfil^i'Bi- •m^eoavinceft him that there is apowerfiil and wise God, ibM^^kftt w ti^ Bjble he ddes not find the supreme Being whjch R«t^li^^ 4«noosfi^t{t8. The moreihe compares what Moses is^lj^yn ^od, the more he finds it repugnant to demonstration, and iUl ob- ▼idos trnth.-^^^ — -^at .nothing can more' reseivble^b^ m^i^ rabbinieai notions than Uie ancient' Mocatod tiadili(mi,'Mil'^[4t ^e same ignorance of nature, physical and moral, and the t^ne ifTeiM^£Ot conceptions of th^ supreme Being pr^jUl io botii^T-r*^- '^' e^^swers Dir. HiU makes to th«|e objectipas, ^le fo ^^^jMii ling, ihat torecite^em, it wo«rH appear, «a if ;\|o4yi6.«B^f»
i
bKfe^ aftal||f»^i fimd j>fcrsecu(Sbai s^ n ian i t^ \^^ y W
^^lie JR^^i ^e^Mt^ji^ aU a6<K)Ufite ^11$ the Jewish ^tiadi^o|i/;>'b<^i»ie tbat only is iMtieFed^to^b^itme y^\ Q^Hs^iM. But m attending td t^jwe ^^l
lu^me ^iie ^l^ity of j^reely enqiiiiiAg Mo the ji>i!d- ^bdbility of thefects, ^ tbey^aB repfeeetotedy an&^f
liU^bH:ig su«h. <^bsei*va|ipn9; and i^flectioim thereco^ ; ^! B8(tiiiraUy aijse froia *heir representatioD*^ - -^ f •> 'Israel^' th® Gommpir fatheriOT th€»e^people,ib8wl
twelve sftftff/ of ^l¥0m oame thirtoea tr^s^ e¥0^ »icme'keepiBg the pedigree 4tf his? famihf, topresecwe 'ftbe' knowlet^e of whatt irij^^h&^b^nged4o^ ^^^
these sons of Israel jUved l^jTikeepk^ sl^eep^j^s tHeii;
i^Jitel^Jritjfe^: i^feeaosei' th^i^uiigei^^ '^
j^^iEie ^^a^ Joseph, j^li^is fatfefir,,^^theK
id^^i land thesicff J of their ^t^r^JQ^iQak aod^ ^ ^^Dif sfee^s ;^ey were atlH^f r^sa <^p«d^ «^i 1' j|d^^a^ t^^^ j;nd.iP*^§ta-ateiff ai
JBisuid I
ream, to enable the king to^ 3
34 '
roe^wealtli of Egypt. If ^e <Ud not mve«tth^reaiff^ for the king, it is certain he invented the interpreta-^. tion; which sq mightily pleased the king, ^tfae Ktiped Joseph from his prison, to the highest dignity .; in the kingdom : and thus^ gave him power to putV the scheme intended by the interpretation of^ . his df earn into practice. It is not altogether imprip-., bable thM he was the author of the dreamy a£^ / well as of the interpretation, - because himself only could interpret it to the satisfaction of the king. By this stratagem, he obtained great power and honour from the king, and in return he made him despotic master of all the wealthy cattle^ , and land of Egypt! so that the people, at last, hav- ing nothing left, sold themselves ta their king for slaves, to prevent their being starved to death. -If the story .be true, which indeed is amasdng, how, eame the people not to rise in rebellion, and seize the maga5anesV)f 6om, instead of remaining coi^ent to receive just enough for subsistence, though not sufficient for seed ? as it ^^as- thus he brought upon thesu that famine he had foretold. He bcKight the. corneheap, and sold it excessively dear; firsts ^e got all theit money, then all their cattle; afterward all ^ their lands-; and lastly, their very bodiei(! they agreed t(» labour for the king, amd give him one fifth., -of tiie produce for ground rent; he being- becopae land-owner of all Egypt, the land of the priests AfQC"^ ■ i Toepted : and in concert with t^se, he deluded sufid v^nslaVed the uniiappy people. During the tim^ of ; thie femine,' Jose^v not unmindful of his ow^ ^v^^gr, . aot only su^ppjied them with;eorn, but broiig[itt>iis- Cather^ his btrethren^ aud all t^eir de&QendjBLt^:^Qd gave them a settlement in the most fruitful tpsMTt; of. ihe vsdu^ coimtr^ of : Egypt ^ a donation ni^ti^iffi-: J ^<a»lt for hiiBt <|0" robtainr for them^ ; api ithe^ |^|»g^ ^^4 stewHy ice&sftf ^y :- fec^efetin favouf; 0^1 iifi^jg)litiei4te48^lftijm^ awsidsH
.-■'k:
colony : for they, jealbusl of the j^owing ntiinbfe^ of a people, so favourably distinguished from the rest of the nation, made them slaves in their turn. The imposition of hard labour on men, who had never been accustomed to any way of living but liiat of sheep^keepi^j was. esteemed great sever^ Ijy so lazy a people: In this -state, however* labour made themhealthy, and they got children a-pace> be cause ; not only polygamy was^^lawful AVith themi but concu- binage, and promiscuous whoxing : all these modes being practised by their pious patriarch ! and un^re- formed children may reasonably be stmposed < to tread in their steps. - ' 'v^}^'k4>(rj?) bo^
^^^ The Israelites, who are also.called Hebrews* mulr ^ tiplying exceedingly, is said to be the caui^ that ^tiie ^ king ^f Egypt, to suppress their increasCji sfent-lbr the principal Hebrew midwives, whose names^«irei?e Shiphtah and Puah, andordered them to kill 'ail the males which were bom to the Hebrew women, as soon as their mothers were delivered : an order which they did not obey, as it is not to be supposed! th^ would, not being threatened with any punlsbiaent in failure of obedience. Gan it then be- sup^jlosed thiey would act so contrary to the natural lotfe=t0^eir oWn peopfe ? and hazard their lives in 'Obeying the king, when they run no threatened hazard indisobey- ] ittgiiim? and the flimsy apology they iiia«ie'fer ,; themselves, when the king is said to havexieilied tlWsm to an account for non-compliance, viz.-t^tthe . Helnrew women had such quick labours %h^ thdy ^e?re-delivered before a midwife could come to^tfaQm;;. ' gives this story an appearance rather of i&feiiti<iji ^ thatoitruth. 1- ^iitms^m^ ^ .(miiimn^ '
' fitiJit^^ indeed incrfedible> thdjyi^ ^ ia ssiA^^^imt^ r^W^s^^t the King ordered alibis peopleitditetst ''4Efl^^hferifver every son that should be ?borai/|tt!i^€i Hebrews, but to savfeevery daugMefidfveJS itt| mi% '''fi«t4ite]y thi^ mdet^oiM fea *«tt«Qe«k<ii0dr4haft
/"
1%e oth^r^ for, aocbrdingi^tb the ^rDverib, 'whatiJ! ey®^ body's busine^^is nobody's': and the • ^^-^ tian tlat would dare to drown aiL Hel»ew chiidii li^otild be sure to be muidered by so -powerftil a peor: pleas the Hebrews are represerited. to be^ ''even more and mightier than the Egyptians*." Noriis:k natural to think they would act this barbarous part to babes, who claim the natural pity (rf mcmkind^: except the Egyptians, had been excessively irritated by cruelty from the Hfebfews : and if so they would rather seek rev^ige on the parents than on the chil^ dren; whom to be sure, their piacrents would defez^ to the ittmost of their power. Beside, as the Jews were made useful slaves, why should the King seek, to destPfty^em ? Therefore, this story, on exaniiiia- tidA, has not even the fiice of probability ; but inay be 1 supposed to"be introduced, to cover the poverty of the i^Erents of Moses their Lawgiver as beii^ in- compatible with his dignity, for we have no account &at this^ order .wk& ever put in execution, which,, if it had been, there is gredt reason to believe some of the tacts would have been mentioned. Anoth^ reasofi ^r this story , might be a design to blackeir the ^aracter of the hated King; for the histoiy of men j and especially of Kings, is repres^ted good or bad^ as the historian is prejudiced in his favour^ or against him. Moses doubtless thought it neces^J iWtty to asperse the characters of the Egjrptian Kings, m ikvour of hi^ own nation : himself too had beeii' goMty of a murder that ctmld not be concealed,; (thotigh he took measures to conceal it) and had alsoMattempted to excite the Israelites to rebellion,t for't«4iioh he was obliged to fly the kingdom to save his life. This story pf commanding all the Hebrew bribes, ^Mtt #ere bom males, to be killed, helpff?to ^fia^e th# Woody imissacre -and robbery^^ herealker tb'be-fetatigfl, ij^ch^' was concerted by Mo86»^ l^#^o^aMai^ t)^ 4e^^4ssassi^s €n^ tteMgyptiansv^
-»*-'*>^'
^ ■ ^-
. " - - - ■/ ■ - ■
in fee night wherein they all - ran' away fi^ot Uhdt masters. - - -' - ■;■-.■; ^^tj: .lur^j-- r/viJ. ^^--t-u-i*. .
The birth of Moses, as we ha^e it i^laitedtin ^ }iistoiy of the Hebrew: nation, is thus : i^: Moses was the youB^er son of Amram/ and the grandscm of Kohath^ tke son of Len ; one ^f . iihe twelve scHis of Israel, who went into Egypt, to settle t^re with the rest of his diildren. Aaron was bro- ther to Moses, older by three years, and their ^ister Miriam must be supposed to have been at least three years older than Aaron, or she could not have been ea4)able of acting her part so well as ^e did, to serve heit little brother Moses, and her motier. For when the babe was three months old, and as it is said, she could no longer hide^ or radsec keep ^ him, she contrived tohave him papcrvidfed toby a sta«T»
tagem^ She made ia basket of bulnishes, and daub- ed it with slime and pitch, to pi^event the water getting in, which shews the -poverty of, his ^pEirc^ats, for had they been rich, they would doubtless have made j what is called the ark, of better stuff; Into l^iis;, the mother of Mose& put him; and laid 'it in t^ flags by the river's biink,.a littie b^ore the Pidncess came, (who used, with^some of her maiden atten- dants, ^6 walk that way) that ibe mk^t; tdte notice of the child, in «rder toTtsfiiturewelmise; The little girl^ his sister, stood at a distance, asdirei^ted by the parents, t6 havfe an eye to the childi Other hist^^^ tails the Priticess, by the name of l^ennut^> 4i^ says, she was the dai%hter of King Ortw li: who bame^as was expected, to wash or walk th^^;at- tetided by h^r maidensi Seeing the l»k$kfit ai^oi% th^ -flags, • curiosity, induced i^r> to Hdi oro r<» h^irmaids^fetch it to her. When she opened fi^iiiu^ i^w/thetQhUd^ that it wept, -moved with a compel^ siDin natttrsl talbet fie^, sbeiiad pit^vOii'iir W" thi^i^^oite t](f the ilel»rews' <;hildreBv iwi^cfi^ii omMmj ronslto her, ^e little ^P^JiiS^^iii&Bl^ instructed what to do ; and askefd^ Aq Jf^ «
s^^vouIiS go aQd<mll 0B6<>f the Eebretr ^v^^oiii^^ t&i
ntii^e the babe? The Prineessbade her go; a»d'^e giri<<ralied the child- s mother ; whom the Princess (not knowing it to be the mother) employed as nurse, and paid her wages, which enafeled her to bring up her own diild. When he was grown up> the princess adopted him for her soni called him Moses, which signifies one drawn out, or taken up, i. e* afoundlmg: and gave him a princely edueaLtion, in all theieam- ing^^ Egypt, then a very polite nation. Thus;the tenderness of the princess ignorantly nourished a viper,^^ destined to gnaw the vitak of Egypt. Moses was brou^t up in the best way of acijuiring the ut- most knowledge that Egypt could give, of he receive ; which enabled him ta be a profound politician, a great naturalist, and a skilful magician : which r lat- ter art was in great esteem at that time in Egypt^ an^ some tkink he was admitted into the order of their ^iests, and consequently into the secrets ictf pre^tei'aft ; by which advantage he was qualified fen r what he- afterward undertook^ His education fed hiErambitioD, which, with revenge^ appear to have been the rdgning passions of this meekegt oi m&sili^id- >\Me have no particular account of his< actions^tiU ^eiwas forty years old : when it came into his heart i toi signalize himself in favour of his nationjlo// os bnh T80iie^dsy,riii Ms walk, by^tite river side, finding an l^^^tiad steiking an Hebrew, whetiier they were ; filgfattng, or wheth^ it was a taskrma^tectt&E^ beat^ hip, >Ye are not informed, and perha,ps Moses neyer c^o^iredlnto, the cause ; but after be i had> tekisd^ ©rety way abcHit yin,seeing^ nobody -to ^ witotiass^ a^inst htiai, he murdered the Egotism, and Md liid ' d^M bpcly m the sand. But ap private as^h^ |jtu^%fi|^
^J3SA^^w<i6^^»ess, h^vfmmt^i^s^^mmi^
Bsirixa|w iUieffie)»rewj who^ received^ the ^ ibloiira^ '^"?^ ii^l^teid to^igecmif^K^ial wasbecdilH^^ EeW^^
Imnseifwais^ Q^ljgre4.; Ci^ct^^^es^ft i
. haps the Hebrew had miii^o much malicelu his
: as to wish the Egyptian to be niurdered, aind abhor?r i'ed the cruel and cowardly action: and theref^f^ told of it. It happened the next day, in h^ wa;ft% Moses saw two Hebrews fighting together. Tk^i altered the case. He only rebuked one of tfaiesa^ him that was the most quarrelsome, and asked hi0,
; Why he beat the other? He, in his passionate tem- per, answered him. What bast thou to do with our "Contention? Who made thee a prince and a judge
' over us? Dost thou intend to murder me as thou
didst the Egyptian yesterday ? Moses found by this
speech, that the murder he committed in secret, as
u hie though t; was blazed abroad? and in a short time
. this fact came to the King's ear, whereupon an ordc*
• was given to seize him, that he might suffer for it. : But Moses not chusing to stand trial, conscious of , -Iris guilt *, fled out of the kingdom, and came into the
land of Midian. Here, while he was sitting cm Ihe side erf a well, seven daughters of a priest of Midian c^me to draw water; while they were filling the troughs to give their cattle water, some uas^nnedy shepherds came to drive the maidens away, and ■ serve their own cattle before them; butM^e^ gfel-
* lantly took part with the lasses^ and helped t^emj, ' and so watered their 6ock first, €is they came first to
the welL It was a cdmmon custom £9r ^le60(l^>^ tics to plague the girls in this maimer: sd t^sitibey^ now retaming hooie 'sooner i^hao^ eommo% '!^i(i!|l^
•The writer of the epistle to %he Hebrews, &s if nb wag UD^ . qttaidted with the JewUh hfetoiry, 8ay8icdn«ei*ning Mdis*}iv B'^b , u.^^24^ 25. 26% 27^ ithat^Vby faitli Mose^ w%ie» be iira»copife'to^ y^^^rAfuse4 to b^.<;aM«d t^e ^^ voC,ph4r9/^'%4attg^i|^j{^l^, di)at^at »ppc^n) cWsing rather tf pie «f (j6^, thaiJ td' enjoy the pleasdriis^'dr sw for > 4i
1
(W^aVafflietiofr did b« sftffjif ?> <• ^rte^teftkg the f(^rd4!itllfi. ^-..-w -gccBter Mehe« tfaan» the treasues of B^pf /' 1 <4TOa&^ ^lifdEbi^tP
/. .
40 .
f f 4jfifc;fi4„tjii^m fcbow it cnm0 to pasfi, '^^t they
^^ , „ , ^!SLt . %. stranger, an Egypt^ov l^appened to : h^ tlier^, who stQpd their fidendi: Aaci wher^. is, he ? Si^ljieir fathei;^ why did you n^t ipvite him tQ cppp^ homewithyQu fox m& civfiity ? caJl.him and ask him ^peat. They went and did so. •,. This was a li^cky incident t?a Moses. Here he &und a comfortable habitation ; he entered into an .i^e^ment to live with the priest and serve him a$ * Sjj^pherd ; and married one of his daughters, Zi^ po^h by name, by%hom he had two son$. In, this situation, he continued safely and quiet, until he heard that the King of £^pt was dead, m ^rhose reign he had killed the Egyptism, near forty years before. And it seems as if the law in Eg3jrpt was, that a crkninal in one kingV reign, was not an- swerable for ;wha^ wa8 4one in another's; or that everyiiiew king passed an act of pardon for all offen- d^sat hi« coming^to ^e-g^^rnment. For when Jfoses^heard of the death of ttif king, he appears to imve had xm» longer any £^ar that he should suffer for 3w]pia|'Was past.
. #rwas by the side of a desert, through which he ^^%Qrward je4 the H^^ews to a new settlement, that Jbe j£§pt ,the fiiock of J«»thro his ^ther-inTlaw. No ^^94ibt^ i^ a^ many years he had livedo there, he had ~ surveyed all the parts about ijt» made J^ti»self oughly . acquaiiM^ with the convemency of ount Sipn, and the nature of the Rod Sea. Here ^^Wf^.jf^t he contrived the plot; here the pjan was Jb^wlMpiitii^r'^terwariU ^^cte4> Qf
^tti?g hi? n^me to the h^hest %mty, of being te t... JT^? |^#.«!^A^ his p^ple, their iaw-giver, i0i^W^^mW m3<*'. flere, then w^, l^e^ye ;|>w. ly^mteyMrJ^^pgrJw P^ i^rmg his pwrpose to fi9^ litiu^ ]^f^|^K4 'to his, ^Bttb^ Jethro, the old priept
m\^3m Wf}^^9F?!^€;"5ieiit, an* ^4v»i5^S»
f
tifeaffidf . There is mi^oiilrt ib Ife ms^ ib|K^ kept a borrespondence with his brotli^ Asto^, 4iid sister Mirialn, in Egypt, by whom heAiight ifow re- ceifre ihformaticm iMt he mi^t .be isure to find Ma naikoi ready fo]; ^irev^lt, if he could but open i&e waLy. H'fjf r^o'' . ...-•■. . ■■.'■-'^
bslFhis is the most proper period for concluding^ m thia paper; since Moses has hitherto been seen act- ing in a private capacity : in our next we shall consi- der his behaviour in public character ; as the Deli- verer, Legislator, and the publisher of a new reli- gion, for his people. '.
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FREE ENQUIRER. |
! J «*li
No.. 5.] ; 'Saturday. [Nov. 14, 1761.
■^', „ ',-^.-.'Ai- ' — : ~ — """* ~~ — -.-.!' .'j '^-.,. >^^-.*i-
He that is first in his own cause seemeth just ; but his neighbour
Cometh and searcheth him oat. Solomov. .
• ' ,.-■-■ . ' . ■ „«f
TH£m£ is an old adage amcmg us, that one story is good till, another is toid. Amlf aUerampari&n says justice. When tradition tells her story, theifeiare always enovigh to credit it, be it «vdr so extraVagaDt andromaatie. Tht marvellous: pieaass the fkHil^y; -and by the galeis of delusion, people are cnrrieid into th^/ wide ocean nt imfdidit £atth and believ^! any^ thing. But those Who^love truth,*inust not redeive wiiit witxits natural and ratio;iml probability to siq^ port it"; when the maH^r m ji^gemeht canadt Ise ^^ti^trpuHed: by another narratioB. ^fie^^iai^se^iilfi ; jiidgej an^dttUBt idiv«8t binyelf of ^'^ -— ' l^j]ii<iacej and, mihetKiic^H^ wi^)d^( x)&pA itito hifii^lf ', ibr^fcmi'thc^ MtHtM^ fiiibK'iM the clamor of a multitude, absm^ity results.
//
■ ct^tk^'f^iB^iMl #e l^stiiSe our seratiny li^'thie^ istatMis'of M«)6fes. The story goes, that after the <te^7of ihe«?Kttig',"who, as Moses feared, would putg hitti*td' ilejE^th, for tfee. murder he had committed in JBgy^l,^ M6ses led the ifiock of Jethro, his father in-
l«iv?^>'-|be-Priest<)f'Midiaia, on the back side of the desert,' fcy^'inottnt Horeb ; here the Lord appeared to- !faim to send him into Egypt.* The waiting so Id^n^'foran opportunity, makes it seem as if the Lord -v^iVfeaffttl of sending him before ; and that a mira- ■ctile^us power is -not to be depended on, when the mii^cte^ worker's life is in danger: for it is worthy of remark, that all those whom fame reports to have bejen*= great miracle- workers, when their persons hSf*#beeji in danger, never depended for safety on th^i# Hiinictilous power, though they pretended to be|po^sesse<i of power supernatural.
msa^ by JVI^unt Horeb, the angel of the Lord (it is said) appeared unto Moses in, or as, a flame of fii0 *'iMlt of "the midst of a bush ," or in a bush ; •^'^aiM'hfe looked, and behold the bush burned with fire,' aii^ Uie bush ivas not consumed .** By the way^ tH«1iulh4didB^bum; for if it had, it would havd/^ be^constimed. Moses looked upon it some time, A and^eeing ti)fie bush remained as at Ai^, wesit near to > oB!!fervtfi^in#re|>^ectly. Ais he went on, we read, tUkpff'Q^mlle^m him out of the midst of the bttttHP^'tftrj 'fe^oice iseemed to come from the bush -jv .w{)^^^%^efN^ei*that^which wasl)eforethouglit to be aEilJf)i^;>i6%3^6d to a <?(»/; aiid if ithe voice,^ or th^'^fi&^t^^'^^t' r^ateli it> isnud true, it' was ^h £ Go ^ i o¥^^Aitii We voice^alled M6sj:«rt Mosej^! uWb'^
tj^^i^^fi^^N^t^s© toigrty-^f'lie''V^^ ijailwl t© j«ti^i hW^^m&^/f '^l^^m m^ iflghi/hidii9*/;'^)^tehd stittit
moB sense; that would reveal, and conseqiiebtAjDi
uBf^miify the plotV ** But off ikjr ijboe»^^:^ija feet; for the place wheceon th&U|||«tafiiEie]ditd» h(^y;; ground." Let us contemplate Ine- import iofjt^ ^xprei^i)(Mi. CaiL God make ground b0lyi?HoUiiQ»^ is of. A.mental nature, not substantJAL { II/ caaji0i oafy ■■ in mkaA^ not in matter^ i /Itt isisii»i i^ea^, ifiot/ii bbdy^^ . rit . is a. creatioa ^thin > lilsi-iiot .wi^^^t 11%^ Insensible things can have no 8en^[M(»i o£iiolio§s%l no aptitude for the. reception of it ;i^e essence of i^i lies. in thought and idea; but earth and warter^ ^e and air, have no thought, no ideas^ nor haTe#xi]f > compositions of them whichiiaYe not ammal natui'-em The propagation of such superstition corrupts: rth#<> judgzoent of mankind in their x^onc^tioi^ e^hfi^n ness^Oto imagine as Judaism and Popery do»i.tbs^l inanimate beings can be made holy-^i r^nit- b^ "tl^Kt pretension, stocks and stones^ buildings>h4^1^n£Qh74J[ yards, images, garments, Ye8seis,;.oij£i^ ^tise^lKSj &c are said and believed t<l be oHbde fa%ly rl^y hi|i|[^a^ j sanot^cation. Moreover,:: he said:(a»ft^ethbto^i^ tells ut) * * I' ani the Gfod <rf thy fiEri:h6r^ t^^Qod of * Abra^ani^ the God of Isaac, and the* fGo4Dftl«k^Vii^ Meaning the God tJiey had wjorshippiedii rnotij|h$^kt AbrriiBm, 'Isaac, and Jacob ^ej?e«^ei|>lii^iQg>oo'{^d Ood'jofiDature is (^ Giod of aM esisteneeu '2171993 bau i it is not purposed to deliv6eiihi&j«t9ry{in/f^<^ wotdst and manner of the historiwi^ .luteito^in^iiii with anracles to imake it wonderftili > lw*t ^q j^qsir^^i inlio thekj aatujne amd probability; , not kQ^^mmiffy^^ff every part with the aame <rf <Jod; ; Im^ i^ cf^^^^F; by <thfe way how wor^y they appear^ of; rl^^^f ^^Igri^l butibd ' ta ?tte great Ood of the >iini/<^er60 : iim%, ^^ o andr^dHt,. troth and ^}seh<n9d, mEiyrl^^q^areiii^^j^^^ thpliwein£iyi ire^i^eisepee onty '*^fei»t#oeyetlthiiM^^5%^ tittid? nrhsiteoeveiri :lthi»gs! smi hiq^lt,^ ^^ll#y^rl thingfs ioBsifVLSi^ whatwevi^^gs^flgp lie^ijHire^^iiiii^ ev^qroyuBgs^arei li»^i ^}m^QimiM»9^'9m^eP^£ repbrteijpa.uioo br.R j£9V3i btijow ssm jyaflsa 00m
After the King of Jlgypt. jyhom Moses feared, was dead; Moses declares minself to be invested
r'
^i9m their bondal||il*o The lAfd. is not said to haT« •come doiwii jtoseiff and liear their -cry before, and to liave tSteh notice of it :* for M6se& had no dependr 4eiic^ dia^ miiiacles would have broke bisi halter, y.'i 9 lA&er. Moses had reiseiir^ his oomaussion from Im Qod^he asked him \ (it is md) in what name he i
^oiild>deliYerihis message? aBd:Grod said,*l ^woEk^lK
tbatiam,'^ which seems to mean no more than ^1 / am wha* lam." >Tell them."I am" hath sent me to yon^ which commentators will have to, signify exi^B&ce, and therefore this wvls the very God ; but itappears^to si^ify^ no: m)(»re than, ''i am what I toldt you bfis&i'e;" fbrihe^ ttfterwards relinquishes this iistime^ ^ r^m,'' £or the £>rmer, as w^hat they would feeder understand. :^ Tell them, the Lord God of yCHir h.th0^ '< of i^bcafaamy Isaac, and Jacob, hath ^M me^tdL .you.f, T\ds is my name for ever, and n^i memorial unto all g^reratTons.'' And i^ the latteii <part of this commission, to shew how wmtky it is^ be a commission from VGod, he says, ^* And i ?«ill^ve this people favoni in the sight of the Egypr tiaiis ^-^and it :^all come to pass, that when ye gdi, y«, shall- not go empty ;* but every wosoan shall boiv tQw-of Iter neighbour, and of her that sojoumeth in ber koufice^ Jewels of silver, and jewels of gold, and t&im^kt»; and ye shall put them upon your scms, ai^-upon your daughters^ and ye shall spoilthe Egyptians;" - A very |»retty contrivance for Grod tiii^, whereby it is tolembly evident that it was the 6fi4 of Moses that commam^ed it-i That kis peo^ pie might have wherewith to subsist in their jourr n&yingi; r^hjsyr m&te^^ia impose on theioredulitjt^iof ^leiir :\gobd^natuiM''ffeigiiboui« and ioc^ersj bidBk tilieH^li^h^^itb tkem, and ^irdb them deceitfuUpnn-
i^.4ke^oni^i8ai^nt>f'the(at3rd<>f tsn^ i^titey ai:^ ^y ane; miraokisindeed ^f III « /m iri 1s£k1
St.--
,46
MoB88^ seeming to^Jfear tkat ti^e Lopid was aliMi^ to send Mm oh jBin u^8iu:cessful at|etnpt, ait4*^o^teQ the people a stoty they would not l>eli6ve|'^heFe^ fore fibme proof w^ necessary to claafiii attentiopl This God then told: him how to perform thr^ cijiBr ning tricks, as proofs of his mission : viz. to. turn a stick into a ^rp^t, and the serpent into a stiek again ; to make Jus hai^ seesoi leprous in an iiustan^ and in an inslalnt well again ; al^o to ponr water oft the grouiHl, and so poured to lo<^ like 1>iobd. But
it may be supposed his father-in-law, the priest of
Midian, was capable of teaching him such feats ^ these ; and as priests in Uiose times wer^ cpi^^urors and fortune-tellers^ Moses sure was, not so jdu^l^ to serve him forty years, aftey being preyiouslyqjiat • lified in all the learning of Egypt, and remain ig^o|> rant of the cuifrent practices of his prpfessioii^- - t^ Moses made several excuses^ as being unwilling toga: nothing like pretended modesty makes ^^a» ambitious man seem worthy of the honour his soul thirsts to obtain. Here the historian shews his art in his representation of Moses. But these excuses at last made the Lord angry,* and he ordered hiit to join his brother Aaron with him to be his sped^ei^. An artful association! that Aaron might be an assis- tant in miracle-working, and carrying on the^lot< Moses was to be a God, and. Aarcm his ptophetif Sd with Moses's head-piece, and Aaron's tongfu^ the deep design is attempted in a regular and; W(&^ digested manner; that neither the King; nocjthe Court might perceive the drift of it be£E)^ tt> i^ras
effeCtisd. '• :.^.ir:;?l' m\r^v^r'>>}«{,
' Moses, after asking leave of his fath^ei^-inrlaMC^ said, perhaps, that the father niighti>ot\iappcarV^^ be concerned') Assayed to go inlM^Bgypt^^th^iii
wile and sonSj netting them iipotf taim^'-'^Jid^d^
WIW l^ffifeer ;^^fammissiDnfed?#[)l*^say?^fft«gp^
Israet is my son, even 1113^ h&fite^lmbxi^uiOfM^il •Exod. ii. l4ii^f^Bam, vii. 1.
r
^i«it6»^B^ let' ifay '«oft that he may^sefr^'-rfiei ^yS'if^thott Tefujie^*to>4et htm gtJi behold^i iwiH Ma:f ' thy' pbn, even thy first-born." This appears to- he dn /after-thought, that the Lord and iiidses • iftay be* excufeed for "destroying all the first-bom in Eg5^w^ ' Or as the next i^ords are, " And it csune to j^, by llie way in the inn, that the ix)rd <met him, aiikl soQghf^to kill him." it looks as though the Ldi€ Wet Plmrdoh's first bom s^n in the inn, and ^onfld have killed him, which would not have been llin';'^before Mbses had delivered his message to Pharaoh; and the Lord had- known wheltier Pha- raoh would let Israel go or not. It does not appear ^wherefore the Lord came to the inn* Had he been tbiUng?^o*'' was he on a journey, and put in there to refresh himself? Is not this a horrid diminution of the majesty of^ God? does it not plainly appear; ^<^t the God of Moses was in the rorm of man^ as i#feli as the God of J/w^^^o;?* ? This God likewise
^ r * "The Jewish scriptures ascribe to God, not only corporeal ap|>ea^ce, .bat corporeal action, and all the Infttriitttents bifit, ^i^s^'to^ 866, esirs to hi^ar, nienth and tongue to attieiitei^j lands totli&iMSe^ and feet toiw^^ DiTioes tell us, indeed, Jhat,W!E} are
f[>t jto yn4eTStand ,allJ(lK« according to the Utejppl 8igni6;;ation. he meaning is, .^ey^ay, that God has a power to execute' all ' it^se acts, tb the* feirctiting of which, thoSe parts in' ns ire/ iWbt/u-^ >fii^tat.-'^T{fe'1iterar si^ification is ind^d abomiiiabt<&, tt^ the ifliqiu^ atoido^Qal ^ett thrown over it, is-istolea from ihf>-^Af4>^e
It quad sangldnem." This ahilogy, tbtUbfe allowed, would justify, in good' measure^ your -HoinefAs 4t^pilttloaoph6r,ricM^ as a poet hewuiiedno excuse: and nfOK^Hiog 'ofitbisiciDd has been attempted; but who is there, philoBOph^^tOi; f \ poel^ exeept/Je»ish> or Christian Rabbins, that jCSLn qnaploty^)!! ^ / ^od earacfst, images taken from a corporeal substance, frpm^^- ^ ^ \ t'p0ieil'ftctidD,ia6d from the instruments of it, to gii/e /U^ iKOtifQfiS y ] ':>ii anj'ide^rte proper of God's maaner^f-beipg, ^aA^idi^»f^j^^- y«iiie thicOttcfevrable laene^ kn, nbi^b 4hf ^^tmk^pk>l^^\*^i^^afi^ afc^jp^iphrfthc^n^tiiiiBliaiidrsio^ fiQdd^. wm^ 9I9<^(^4£ %B^ i^e igrebc^^ andvgoyirile^Tbe «aor« 4mmaa'tbeyTajr«^7^f,j|^s adequate th^t^oftsttjbe^itedcirbilstrilify dljg^^ap ^9«^ yWfy^Y d^Mucj^biiittiiwtfafireT'TJttgi^^naot exalt, they must debase our
behaved strangel/ m the uiii?;* h&v w«««go|j[^itekjbit i^omebody,. though it was diffioult ttottodBFBtxu]^ wib9^ vifThis odd passage^ sa abmf^]^^ ^^ something was^ left out before it; >**Aadit^eamB Ho pass by the way in the inn^ that theXiord in^etfaisay^ and sought to kill him/' Wl^t him was dt the Lord sought to kill? was it Moses? What Ti did the Loci send him on a message, and seek to kill him on{;the ^ay ? was it because he had set out for Egypt witl^ ' |out circumcising his first-bom soit ? It may ibe, .he |could not prevail on his wife to do it befor^^iforshe abhorred the superstitious custom ; for afte^shebaid cutofftheioreskm ofhisson, shethrew itat his fc»^, 8a3ring, surely, thou art a bk)ody hiisband to jit€i,.a Ibloody husband for forcing me to do this bloody Ideed, The next words, so he let him go, s^tear: he ^ |was circumcised, seems to signjfyv that Moses held |4he child until his wifo haid^ circumcised him, j£^ -then let him go ; for it is absurd to suppose the L^fd J held Mo8e& sdl that while with a knife at his ^hrqat^ Jorin some such danger, till hisson i^8^circuittjy§fi^ or that the Lord sought to kill the son 4>f Moses be- cause he was not circumcised, and held 'him ^stni^U ^he was; though the God of Israed professed ^"J^ ^ would, revenge his cause on the children foritbe^^i^s i>of their parents, when he had not teken r\^ge^n<^^ ;&0T not sufiicient; on them. Perhaps theiLerd is <p(lit I -for Moses by mistake, for they were isd Hke^ itirinfe^ I land deed, and so often togertier, that it ^^^^^^^
^^Onceptiobs, and ftccnstotn tbe mind insensibly tO'dienifdiiUinAi- --iViiiei*itfa Hainan ideas, a«d notions of God mtk Jtamtiirn^biv^p- 'penediH the case of the Anthrc^>o«iOf pbites^ v^hoiiinagineditlait God had a haman body,-because it was said^ by^Mqses^-t^ l;e created'^man iVi bis own image: so dai^row are 'these «ipt«gp- issiim% whose literal sense is obirious to ^, wbtWt ithe anU^ml it MdersCdod by few, and attended to by fewei^ 'Sct^iltlsfriB. tie r^MKJB given in excttfie for tbem, tbatwennst kdowGodJiiisarmy or not at all: fac from making ^s know him ibettev/itfadyiHaNKV^s '^td? 4*rr«^^' tMej^^make ttfe aiifcftowJBiib/if Im^ykay ab§»^»(bl^-
-y
wij^(^4y ai !i9iia,|UMi4Hey were 4^|^i»il^^|p(^ *"^w .mfBiai ,^t^i5pr,^ ,pje^lfe4r i^^^lSBt*
j 3liE|«fer ^lofti jAstmi go to ithe i?^K|;i>tv what feste lie caii^^lp^^
tice^i
^^^l^J,,^f^iBL^^inam^(^ the ,G<6^co£J$y^^v«^ |il^^ lor Ms people to gp ihces^^^^ kit^^ ^^emess to k^p a sol^n iestiial.jtO|j|!|f " .^bls "v^L^atl^thelr first request, asa ti ' " 4oi^:^i4 it t^en granted to ^^dce tiutVi^j !»• JSIi^h. <)ff; but jCi^fjjis^d^ tten ic>p1^^,
l^e Kmg gave them^uch an answer as any King would gijie^^wjio 4^pised .e^tfeij^^^
cxthWrdbSl^i^SiflSt^ ^^'^ siff q^^Joi'^v.rt-^fin^'^JJflWi tar*
'40
iNrasaH the^ first rei|ae6t, atid iH^ no d<mht, hnd it been granted, to takte ^aff o^^boi 11% to mareh oflT; but if refused, t&en tb ' pSy «MbDie t^ did.
TIte S^ag gaye them such an iuiswer as w^ Intt^ l^rotdd give, wia despised en&tisi&stic ^ti^^diers^ He djsmands to know i/Hto tlieir God^ wisis, iMt h^ should obgr life Toiee to let laft^l jgbt i^tMtti^ ed them rfarplr for diterting the j^^e fl^n^^ Ikham* hj sQcn jpretences,^ and rsosin^ fn'^^tii 'i^ sirtes offaol^rd^yS'and fc^aistihgs^ and^i^tM-hW iitiKkely thty \i^ei^ to obt^iu sech fettairt', he ci^^- tnltided: that the p^eidpfi^ shoirld W ke)3t itfbti^ stfictf- 1t to thei^ work, i&d &enr t^ks tb be in^i^ase4 The cheers of the t^hildrtfn of IsHeJ th^iip^n 66tii- < '{rIaiDed tcr theKing, bttt had no redr^, f&i^i»g l6bk- ^nbohthi^ rtqtiest of gpinginto the #iliffeiliess% , :tn)iMit> Xlbd, to betmly a prete*6e Br Ml'^t^/^ '^d[he#hat else, whit^f it-Was^itot ^i?^)^^ ehe-dull^^ Hie elders comiitg back with an nnfttiM^il 'S s^irfiftiia the Ite^ito^i^etwd Iwtrtterf lS*lifi^^ and saM^to tiiem, **fte^^i^ ?I6ct^^^t^^ jtidge, bee^^e^ hive mside PhdHtbMnr Vtui|i^''aftIfcrios,^mdhkVegiveiihf^^^ pi
tb^ttis^Mtth.'' I^i tctf^cfei ^efbt^'"^
m^tmi dnt-toM Mfii, that; !by^^: m*^ft«gbod.- 2Whi^<3KJd^Mife^
ai«^<pated^ (^i^. I^iii^ Mlf ^<l^ %x^th«frehiti6ntoniakeitappe^ibn^^ _
Ml into tli»«dd«i»e«Hto kctp the IprACS^jg^l^pgi;;,^^^
4
Her-
s- ^ -
, ^^ y^t.caUedibr a miracle, to, prove their missj^)^. K But the next time they appeared before th^Kijag,
-they shewed their dexterity in. tunoiig Aarpn's^con- ' jurioLg "vy^nd i^o a serpent,..^ The Jt^g's conjurprs
^eing called for, shewM the 'iCing that tli^ da4tl«^ s^e ; only the history say^, that Aaroaj^.^d .syt^allctw&d up tWr T^odsi that, might be* ^ remained Ijt^gpi- a s^penta^radl theirs .h^ done wriggling ; ^Jfort^. Hebrews generally expre^ed themselves.in figures,, which are. not to.ihe -Utejradly ^taken* , : il^ut '. tifis .explanation- is to, account .sopie way for. «t^, ex- pression, supposing theirewas -somet^iing like ^^uth in the. history* W^ • dp apt ; read , ijiaJt ihp . ti^ok^ Vf
n .ma^mg.his handr^P^^^s ^^ ^^^y^^l^^"^ Si^^^P^^"
/ V, hapsii ;W?^ too me^ ^lu^le tg^lie ;doiin^.^%%e giu^ sa»f 1^0^
'^.1^i^flg^.j:;^^6rdinary in Moses's (Doiracl^ ne refu^jed ^5J^,Ic5t^jiael go^ , . ^jf
J Jj JS^ow w^ .^eix^ to he qopiing into ,a^ eiM::h^ti|(!<i ^^ipouiitry, into tey ground,: where al}, is, miracle aJad .^ap^^zen^nt. Hace it will be, very difficult to ^^jji- j,p^;tl^ frue narrations from the fabulo^, e^^t , we Judge jpf the probalality car improb^tbilityot facets, y Jiy their being natural, or. unnatursd, moral, or in^ioa- 4 ral: thus spme things may .ppssibly be trvie, oth^s ^jtpi^ because if the God of Isra^ was the ^r^^pf ,natu;re^ becQuldefiecft his purpose by natural meaois; .and if he wa^ not, he had no power tp pontrouL^- .■^t]9re. Gk]4^a^ diewgns b^ oue uniiq|m
^J^et^iod, andhas n^ occa^nto supe^sfede bi^vCX^^n J^W^ to ihiifig l^^s own will to pa^s; ^9or«cau 3?ie ^fi^t, ' tf he ^ uochaog^^^ a^ js ]t&^ pf aJLTj^l^yie God of a part only. Sacred tales are generally wonderful, to extortaneverQue^ from the vul^ : tales • that would Hofe be: easily received, -if eustom and education, Yatber than reassbn and reflexion, did oot chiefly ifehn t^e belief and tnanners of %en ; and
' 51
cast a cloud of deception before their narro'# jfti^g- ments. But the generality of mankind grelediiy swallow romantic relations and dreaming stories; because, being awful in their circumstances, they fear to examine them ; and being pleasing withai to ignorant minds, they irsither Sv^ish thein to be true than otherwise; therefore do not care to enquire. Again, when it becoines customary and fashionable to believe, peoplelove to be sociable and to coirfbrm to the fasMon: moreover they are generaUy compel- led to conie iuj that the house may J>e full, fieiace it is, tiiere are more rfiisbelievers than disbelievferef.
Pharaoh is to be diverted with tricks and isiigHf *of hand, until a fit opportunity to .execute the pldtfl^- pears. And Grod is made to play^ with Fharatohi to divert hitnself, i» it were, with tormehtihg Hiin, tife- fbre he kills him; as a cat does witii-a mouse. He orders him' to let Ks people go, {threaten* tf %e;dpes not, and: brii^ plagues upon him accoitHng ^liis threatenings, yet every time professes to harden his heart that he might iiot tet them go, until he had pkigued him as long^as he pleasedMfly until he i^d done all* the wonderfiil things he could da, to shew him8(^f wor^ of subh a people! and at l$is^ liiat the people might be worthy of such a God y every woman was to borrow- of her neighbour ^md of iheit lodger jewels of silver -and of gold, and raitaents^ to make off with them, and chouse those who confided, in their hwiesty. What is it thejw^ej^wwofAteli- g^n^ cannot sanctify? What better cloak to oaver any scheme; and what more powerful pretence^ thiai that bftapematural revelation,' which bears it&wn aad i^fbveito- tiie laws of motal gi)od and evil, 1>y
'/
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■T'O
B*?l:
■ n'iiiiv, ti^jfi^ttj itt.ii^/t ■*''■' ' '. — - it*AJ."i«r|j}rj .j " — :* _.v.£vf jf Ij
k^im
The prosecution of tn« fteview of tne Lif^ and Doctnner .ot^ I , iHdUk ik d(>it|>^^^i-^'6dr in^t #ap^ id UkUft tUe ^BlkiitloM' If i)f ^^l^ltowiDg Butler* witkwfaiqH'we liiftv«bfeQ'^«ftn|rfd^!
miM^^MMk
ii;r
Yea> ^*and why? i^ettof ycmwlved^^
ito^Wk^ W^Hjtl^ Iwrt^tlie iiiii*fei^dttie^ ^ 3^^iiji^^
htMb^Ma^ikhi will be ;tt)ur oiNv Tftdrt fe^;^^^ pMg ^/^tifl^ % in i toSp^ arid
^♦*^ltt»«ft)l^ ttieft^jtldgfe yfellDt of TOt^
nrcjixxjs^ -TV uc/U mvnr irarc 4vn9(> ail iccitug.
•■■■M • ■ •• ■ ■■•53 ^ ' ■ -
"rbrs always wHI ren^n^\iicffil'im^*\ assume W&oc natural rigut to think and judge of ttilng^ as it be- comes meh/emancipated from vain fears, and hypo- chondriac imaginations? beg^dt and brought forth by poets and prophets, norsed and pTopa^at^d by jug- ^ersand pries#. r>l^^
The knowledge of all truth, so far as man can know.'is dbtaihed by caifeful observation and enquiry into AenatuTe "of things, or laws of nature, whicn being established by God himself, is the %ht which ^ directs out tinderstaiidirig, and is th^bamclriiK'ti^t^. By the propriety and ^tness of matfs conduct in draerent circumstances, all man*s reasonable service, apd whole duty to God and naian is disteaterable. This is, Qod*s revelatron of man's duty, whpjspfeeiks noi #y w6rds,1ittt ^Wigsj notf by s6undi^, btr^ sebMi not by supernatih^ pretences, but by nattiral evi- dence, by reason and demonstration.
From thiij propriety of conduct and duty, laws are deduced Kwrttie government of commonwealths, rules to unite aiid regulate societiesj religious andt civil, prudence for the oeconoray of families, aQ4, i^e behaviour of all persons, in public and priyafc^ life ; ^ich knowledge is iiatnral au^ necei^y :td the beiiigand Wpli being^of niankind. This fbun4^Qn is lai<4 by Opdin the h^ttrre of things;: "WbaJ ^r pidi^ an8 igno^pce then do tli^ expose, ivlidsaj'r lif you take away our trstdHionai rule in ; wtoc^ we haye been educated, what dojou^ive us in its stea^? Tfils best tiple must natura^y kjid necesi^arily ^ue- t;<fe^v A^ error sinks, truth risesin its plaise. Opd^s r^vejatjo^ of hiiijself t^i^ pt mah*^ is t^e j^roe
ii^s^sBle rule at ^11 iXmes ; becaus^ ^ 60^ ; i^ v^y^- i^S^^^f iaotd^ ^syrtp^^U the truest awl ,th^ bc»tlb§- yond all ^ others, ' fpr^inaii to for^-his j^5lgmei^|^^^
d^cf fcs actiOTS li^r An n?l4 ii^ gcw^^y
t^^er^e of ,oiir mental facultiesi *v5?|te^5>|| ' "^ ye^pfyqurselvigs,.]^^^^
4>iB#W to >^^q«it^^r^e=../i|^pjtp|fg^^^
meotai eye: we do not know what is light and ua- derstanding in ourselves, while we blindly fbUoTir any other guide, and believe without evidence on the CFedit of those we ccmfi^ in. It is no wonder when / ( we attempt to reason on such things, that we do not ^ ) know our own darkness, being not accustomed to ^ ( enquiry, which is the dawn of light. When a man ^ / sets himself about philosophising, then is the begins ning of the spiritual creation, the real new birth in him; then the rude <:haos of his ideas begin to be distinguished, separated, and disposed into order by the voice of reason: then is the light separated from the darkness, and rest and satisfaction appears in the end. If the advice of Christ, "Wherefore judge ye i not of yourselves that which is right," be followed, . we should judge whether what he says be rights as I freely as we judge of others ? If Christ's words will Inot bear examination, they ought, for that reason, to be examined, and rejected by the authority of reason. If they will bear examining, we ought to _ exaniine them, that they may With reason be re^ ceived. ~ t^
*'Why then, even of your ownselves judge y« nttt'^at which is right r Why indeed? butli^ cau^ ypii are prejudiced in that which is wroo^l ~ if ^ti were not, you would do it ; nothmg but pr^ l!^ic<fe then i)i?(^veats your doing it, and it may; be, i^rest confirms that prejudice. This blinds men-s e^s,inifileadB; their reason, and intoxicates: thcojr i^derst^ndii^gs. This prevents their enquiry^ . lest they should find theoiselyes wrong. This makes tfi^in ttjuntenance Whkt di^ suspect to be wnang, a^S tbargtte for it, attd defend it. Thus they dftu^ iafil Tniild wilii unteinpered mortar ; aiid teach; ifor ^o^rmnes, theeonimiaiidmentsof men. iMdi
yfjiSj i^^fed in riot bSelreviiig ; or else he oug^ to, 4«?r ( . iieve contrary to his judgment, which is a joontradi^ ) , %U^l^d aci M^c^fe8li|%. If thas be lagie^aswr- (
-%;
-taialy--ttri8i thenvthere-rtsi^less reason Xo/som^imm hiiri iwho has searched, and believes not^ . ihfi.mMwi viibiohe^evGS, . aad. seafcha&Adt; ExiajoamMitm in'^a d^tyv because oecessarytoridistinguishri^ttJi^t^ ineomgi. But believing^ witfaoufc: exsamiaiiagois,^ ^t «< duty^ becaiise belieYing is only a drtt^ «^he& .ihe reasoB of the tbkig shewi^dt^ to be^ trtiei ^dr at l^t ptobable^j ^^ad^iit jQ joncifiiitjnito pcomote^the truth M^n we' &id it; because promottng. truth, is pre>- m^titig virtue nod happkiess. jFaithj therefore, k aot a duty?^ but rS^iy; be the . consequence ofr a> duiaf'; it k iDOt righteousness, but may be the-efieetiOf ' ri^teous enquiry. Or if unbelief be the con^eqtiei^ ^ of jt>;tliat. unbelief justifies, ithe.enqiiirer, as inucl|'^ , faith dees those who obtain it by liiemiBe mesiiHl.f ^ <t If^m^ ace r^illy to -be biafiaed ibr ne^ judgitigin themdeiv^s what is right^ftt li^ as. reasonable to^ &ii$lr mine the principles; precepts/ nadiactions of Mo$0s kad Jesus, >asr; those of JVIahomet, Fdhi,: or any o^§r ffiani.andiiim • wliOfieiprincipleSi precfepfe, aiidi^-- tioma^ appear, upon exaininati(»i, t^i beriaosi j^^^ able,: it will be most reasonable to adhere to; iQ»<^^^ wise it {wili. be^ best tot^^relinquish reason^.} apd ^llow any l^eras, sight Qcwrohg? . If these thd^siaiBti^i^ tb^ the wQcdd AudiiUfeiM Jesuu^itte ^:%b^:^^E%^^g4 wil|i tbe igame'freedoiit'^iwe should -use i(x^ ;3w<ordB and life^.Qfranyn»ther jnao^^^ 'P\^ }^^'%)^p(Q^ ^ou^«aa^ar iti lAnd yet < Qth^c?i9;k^T'ari^^^i^^ia^.J^ Hud gov^med^ by ^pbitrsu^y ipowei^ t i@; Jj^^^f^l^^f S&T^ W8 eaimot say: we are led by reasog^ij^fj^^^wj^
^w>t«xeroise it^;i:<r/ -, ■ •'^.''hU&Sf^'fW:
^iif we^ought.to itry aH tiing^^^w#,^t»f^iftF^^:%|»4
i^niieipally^ jtry whatis i)affimied ify<bet}^jcl^s^<^t
mfd^mostii^sential thingw >: iHiiwe^sb^j^dit^ if^
that/.Whichiis.igoi^,ijii»e^rsfe(H>l3§tiib^
hAow what4^;|pood:befture^e»h0y Ji»fii§$^-rfeStro^-
t^ seeing JnKS and *iryii^ril3E'J#sj^}fpfotSg^flP
4*ft-iio trueknowledgew ';<ijby? md oi viBiinoD
fi^'jiUmmibd i^Poa^lbym^i^kfikJ^^U^^S^^^
ior>
L'
'W0
f
k:
unaergtafidmg superior to other men; and dohk^ido^ inffif ^^^^^^ ^P»§«iWfi«J|^»twt^k4«ad
[pi
.wi
9
mc
I
ni
1^
mobtjcfAeiierWBibik' from fi^ tliM^I^^ iW^^£^^
'5fU3
JUti^K;
^M
I
que, that are aboire my.
**i^^"
mi
'I^lS.
m
LOthitie
tkoibmg
"Jf'
-i^pvZJA
I. ■
//
//
mSiM of tJ^ii^V «iit WK^ can examine ot be-
li^fei;^li^t he does tio^ TuQxSferstand ? Sticfa tenets aye gL^yj^^'i^iaiy to coiifoiind all exatidmation and imcief- stlA^jyv JMrjef^f^^ tUem Ayittt-
^^t^e3£aminife'^ And are told, tfeey are .'matters ot'
""ittifibt believe' wnat neaoes not understand. Ail
^nafc^'jj. ftfaQ caJtt fia^^ibiy beilevg. of an TminteJiiglble s&bi'gcUys tfb&m ^&hiorit»- that declare it^Eiff Jo^bly it may.beytrue to thejii tnat understand it;
' ■ .' "n '■ 1 1*1. 1 y' J I '* t III I nil ' « 1' ■'- : ■ ■ »' I ' ' ft . 1 ' ■
|>ut fe yrhd i^ not able to torm a right taotioni of the Baatteif, c?gi neither alffirin, Aor deny any thing c^n^
dt) witkit. Fo3
C^mmWiit, therefore aas nothing to
or
r^lapfe^. Cre<^^ afilnns, that •■ the three a5^
^^. oj'a r»gjhi^ ^hgled triangle, are equal to"twD ngtit angles j' , or that tne two aeute angles oiiangnt angled feaygie^, 'are equal to one rignt atigfe. JHo^jie ^t fi^^irs^m got what a r^ht ot an-^acute angle
-^k^ neft^i-1i<^lieVes aoVdishfeh^^es thd iiWpositibn"
'4Hah^t V^does' n^t understa^ it. .Hfe ^triaV be-
Sjg^'^f ^at m tM)^eti4d[k' feayg :is ttuet M th^
- ^ "'-'^-— " . Ill t, befca^ltygoE
tie mayctedk't
tfme: "iherefore at is
■■^f^
^^^'^MS^'^ 4^ siii'pii, te affirm tnen feuit strffeifr nSKli^ftev|n&JWh'^t' i^ hot clear: to theiirrtiadetsttol- i^T^^fflJ^'^'^hvihciif^ tjo Iheir ^M6rt"t)ti^
notio^b^'Bftbe<}' into sto oplraoh by the 'promiyt^i^f
. Inexpliia©ie'/mysieries afford n© instrtictioii^il m^ <^ound tfie^jiUi^^
^^ Ing'tiiPclntet'liilighten tlfebeSh}^^^^ ^^ fern to Meit^lftfi^^ofipl^eiisibii c^'tWngWIf^yitoia
5».
its.caj^acity; it is striving to* do whqii]^ b^^ondg9|i;ie*j8 .^r^ngtli to be done. vSe tliatlabpHrs tgifind nense in jincoliereiice^ ; will mar, l^is i)^^ei{^^ji^^g.^Spp!
cteud his judginent. . C jiijidrei^ ot>iii^^ t^ l^p^ w^^ / "
they pamaot, jare made c|uiier bT:jtT,n|^g^ I ^ /^
xepr^sentatioa in the play pf Y<^'^%;^^%^^^f^^ » ^ Vommon Himse studymg .to ^oipp^^ w^t ! ^k^ cpula^not, fell asleep. M^n.^i^ ,ajiafa<^pr9pfe^^ be a narcotic, lotakepams to jjndlouit^jpaean-;
rb^
ii^pf mystical sentences, is oft times spending |n}]c|^ laboarto no profit. * He is the best teiehcr wha is tne easies t^understoog . / v; jTrT^ r
~ " Tully,^' in his Office?, says, "In the puifstiit of t^i^ most natural virtue (the knowledge ^f truth) ^ We niust take heed of two mistakes; First,, the ;tak^^ uP; of t;hings upoit trust, a^d flattering p^rswelyes -t&t W-Pr: kno w more than^ w^, do . He tha|;; jwoujc^' Kei^^ e^r of |hp rcMck (an^^ e^eyy bpdy ^^ouy'^^ndeayp^^^^^ itj^ mu^^ diligently attend ^ his business. .^ Th^^c>iiieiJ is^ J^esipM^ing more paina and, study ^^h)^ thii^ ^li^ ar^ qbscure, hard and superfupus than tife i^^
lie st^dy,pf jvktue, a man gain^ to in^gd^.^^e|?J| ^pmu^end^.^^ _ ^^^^^^f^J ^cv^%n
-jJt i?,s^d^jt!^at,Chn.s^ianity=caIl^ ^RP^ .^^^^i^. Wk
^mm} w,^be% pien^j^i^^ Wm
9|ijto;3to hpld fast wh^t^pears Ax)p(^p^^^iim^^
ft^aM^^l^st preteneipeopl
t9>»pntici^s upon tr^^ ,, , ,, nur,,.M,..
that which does not stand on the conviction of 1
_ut
i^^^^Qries^pf^
jstiraonY: oiaevij«.Ita thfi aivmttY
Bf«v^^rft#^ ii^^^#^f^j%^^ Whik
/
//
//
//
ft
n
i^ is Ifefe; *o^'Mtffftaff "i^a^wi' and the faws of liatury ! Ilfen a^e^ibt t<y4j*Ti iii 'qa^on storiei^ that sta^gf if d#iGrfiid# seB«e / ' *S^eii ate - not to doubt of evidence •\^idi'fl^"*idiJ,^^6'te'fi^^ been educiEEted in <h^ '; p»til;dldr IM^i Cfan i%a^oi^hear withonf doubting. The "attstfftd^^ "Of triors,' rfl everjr slge, refet iri^n to proofs once said to be given, that were above usttuiire to'^aad^^ evet. in-tlS todtn' bf natural evideUcje. Tfaiey>%4sj£^,'lridfeed;^f€^ us to actions ebntrary to natttfe, to brotie doctrines antf duties co^tryy to reason*. U'nen We are i^id "to ^rroVe airtUitfgS,- tney Hieali not 1^e«r<»Wr things, but ''^al! bthei^" thin^i T^'^3^*^ thN^, Meto ifeust take' ^p with such piroofe as^lb^ ai^W ^feftsed to g^, *hd^ toW tfceVar^ sMltilBitt ^rddfe; 'Wb^ 'a^surane^ is this ? Dods ato«;«lf€** an%th -fehoW^^^^^^^ is fitter fefeorivinCe we, tte^if dbiiiysfelf? But ydii wtll not fee' ebuvinced, ^'^^f, Thfe discovef^thelrignoitinc^bf tbe true nfeiluri^ bf (Jbttwction. Sufficient evidence must in- vfficiblyprev^iil; it is not sufficient till it dbes. The sa«fte|>tt5[^ that were ohce necessary to ddrivince ifi^ ^tjerf^n truths, atie alvirays Accessary ; for^tbe saaai^ truths have always the same problfS. "lt~is'% deanbn^tratioifi of ialhtcy Wbbn' tt^ey cdnhijt b^ prp- dUced; frthi^tsafld^ tmve bi^n cbnvincted by nriiTap ctes, Ihoui^aods stii! waattfafem; WfaT should trot atf^fi^iM-be treated ^Ijkd? T^liat reasbii^^an be -'^--^ ^^ ^ ^^iraeles should be ^thheid ftdxsk one naan
Bft^^^tfaa'd frdni another. If toiracle^ are p^orits of -,
? The uiid
Wb«^ jg^necefeatT to oe Deitevea f rne uixcnaiisre- aJBIe "attritHM;^ ' of Ur>d p^fections aslldw *me with all Btf^sH^ISke^^'Ml^ihes gi^ei^ftto Jtfiet^'^^f g^^fter^'itidPiiiieli^&fkble l^s, iii dneT boh^tanf'^ tdi^rM**fr1iSfe#6a. B^f tldsV^^aay; is "i^^^ \^^t<6^^4^0mmj^'m^ ^y^^a^ I prescribe' no rdW#ftH^*4la^i%if ^^fli^ I%m tola hS;^fe^om
I
riij^ff ^r Mfii wisdom j hH wi^fjift ^was jg^r^^pfl^^
fey' tiese'rule*.- ■'■ If jtj lieW- ■^a»,,^
tieii is ^ fatse, which is Wbf^l I ,i3^|## (^acfHia^Ma^
wj^<m Voa give us iiHtg >^ 1 y^R^e^j^N^^
'^l^^o'^p\icvvt us iiji Its rQ03
sop a^pei^tergmcie tfiaii supf rsmymy .raftdj j|»^to»fe \ t^
:^ : ft;
/•
r
,y
't6mgs>;
proiiteteii mQimDipv
good ne%kbourhoo<] , smd jSpciabUity among men^; ■ ijt cultiys^tes hitman nature^ and dignifies. it. It is' 1iii6 "patron of liberty, of peaoe, of, ^o^dence, and» trust in each other.^^Truth gives satisfaction to him / / nrho p<»sesse& it, 1^ removing thase vain fears^^ and // V terrors which .diikract and torture those that travel JiQ ^ror ; and directs to avoid all those infatiiatious, dangers, and distresses which ignorance leads men into. j4 redemption from these evils is obtain^^by Fj^e .Enquiry : by it truth is known and enjoy ^, and maa's mind is brought to a state of hajSpia-ess: the kingilom of heaven is within him, to faim'^ kui^^^om of God is come.
i^^^^,3^ THE FREE ENQUIRERS.
fitmfeansof your TCper, give me leave to Coiivey ^^ the following lines to the Writer of the first lettS- ♦ ^*^*M y<5Ur second Number:
lSI?3wevfer you ifre, eicuse me for -. the li|»eity I take, / mn aiding you. Why, after you had wrote so well V rii'feour of reascwi> that I think it caattiot be easily I mended, you^^^uld^ your last needless paragraph ? If you were not- conscious, that what you had wrote, was^^ destined to injure Christianity in general, sisd^ %; - yott^ttacked no -doctrine of it in particular T or 'V«^^^^^ l^idyeu feariatl^ end, that it should be soc0Be#re4 ? ^ Jl^aee^otlui^ in it (^:^at BA<»re^>fidil:^tm^ Iliad not seen more, you would have ^id^Sii^iiig f jtbout it, therefinre had no occasion to apologize for ^ s^l imy injury you had not coBunit^i^, if y<wi had c^- / r ^ved lUMie. It betrays a bad conscience, for a \/ ^ A i^^ ^e^ v^C\sm.v^, before any accusation 3" -/ y laid toluseiiarge. , ., . ~^ " """
1 • ' •
63
" Suspect the woman when no fear's uponJher, «>o% i y; That starts, and claps her honour; • "^
V That in all company's, "Fm chaste!" cries out, /^
*'«*** Till 'vVint: ■!»*» nov»r <1nnht«>rl nf. ■«»* HoriKt."
f< ^•^
Till what we never doubted of, we doubt.'
I Neither party is obliged ta you for your apology :
lit is supposing Christians are afraid of sound reason-
||aig> and that others will pervert it. Your great
"^concern Cor defending Christianity, where. Ch^stnt^
iiity is not concerned, gives reason for jealousy, that , it wai^ aimed against it. And sorely,/ Sir, jChristiar f nity;, it is hop(»i, it liot an unreasonable religiou^i if
it is, let it go, as not worth contending for: ifrea-
. son cannot support it, let it , drop. Your apology
. tends to raise unnecessary fears in Christians, t^t
4iJ Christianity may be jsubvertedjjy; reason. Goonm
V '^he name imd ppwer (A \X^ do your utmost, you cati-
- not hurt it ^ is it Ijke^ an pl4 hj^tts^ ycsady ^;fr^^
• gJbrput buir'^r&'upon extommg the of it^
^1 hope not. Make use of your reaspn^m a -fte%#nd
^ masterly manner, and msdse no moi'e^ieedless aj^
.^iUrjudged apologies. - -
i < When mndels apologize for ClmstijEUiity^ b^ing
I driven to it by fear, or interest, of. whatever maitees
I themdissemble their real sentiments, they do^it in
t »9^) DtegHag ^ manner^ that it is eeu^l^jseei^^
I f MKJ tends eiiiy to their owm confttejoPt ■Ari^Jli^it$"
I loans atraid pi! every .4ddiaration in ^vour^ reason?
f 1N«^ surely : ^ Biit it «eems by what yoii iiaye:said, j^gii
|j3vrould<raise up such fears in th^rminds. l^ChflJl^
f Ibiaitsfeaf that Christianity must fall, if rea8Ji»i8tai|^?
|%']iiniat spvt' Pf unreasonable Christians mustithc^ l)e ?
1^ m ^^ptti «tihe whole, rlet beHev^r» and iinbdkiKiw^be
ijifi«^iiidiii0ne»t, thaBt wemay hear andjtidgels&^t
,^
II
rm«it ; there the seeds of truth aqd virtue bring foitb i Midler Ihiits of public and private good. , /; |
' It ts asserted, that an i^fl^blished religion is high- |1Y necessary for the government of mankind; and some go so for^as^ |k^ >^ni| mgn|^ even better hare a bad tehgioA than none. %nt by a bad reli^ gnwrincn are ba«tty -governed. - Thisiis a ^vem- myikt^thlll d4[»e^ evil, noj^krid ^recence of doing ^gaoo^ Iris an evil fKmerwhidiswthdri^ a^d^tf^lk^it'; if is lliecorf9|)€ion^fiiai^ii»B^^ - ^iift^ V to clUl tills be just aiidHjghtf Ifs^fi^l^^-: mmistration the less oppressive, becauiie^ ekiedti^^ with authority? Does wickedness cfaaj^ge^it^jpattire b7^,hfifOg prcjftected and s$mctifi^ ? pan the nature^ qf Jl^ J>e alte^^^ l?'^^!
^Wi4^^ ^*^ ^^^ refiglon ms 4!w*cb jcam aiwMt 1||& J^^iw^^ fioi d^£- rtiysienes r4v^ti&ht Iteli* »^,is ^'mttfiattfte, ihaft^ii <^eik^ti^^mi^s^ |y^^Di^$: of maaBnC^ dsii& i^'eit^y l^u^ W;^te^ % J^ 'j^ Slipi^^ men; wftl^ttt;^
^Odprdjpg'itQ natiimi bat mee g^lMsa m fa^
m
fi
reiigio^i act accoTdhig to nitur^ ^rfuglfaif . . ^j^ na^f^dL ^^(|4^8 |n|ly iie f0en by the fitik&pl, 4}k:«
ti^^tStei4^ , ,
ji^'ipf^^iniHipiis w jtbe ^aptwdlt ^ we
mtiri^erjik the most cruel mftnitier, men' ana womett, ^liotllamiBg to have a l^oT&tTr^^ to&ith atKl a
//
6§
ir>.
po^er to d^" it? Ppes ja|^,^i,^g»(| rp^^gipn ^^^^^_ t^^;n^i|\^s of, m^ w|{J), , j?9;^(3i^ss,, , agains|: ^\ 1^sp [ wSo »^?^ji qC jl^eir paitjr ?^ JSi itibot jpp^r^i^t^ fey eaiJb oJil^lj^in ,dapaing M^ Wtliis own ? <i>ay, papi9$s^ not icpa|p^ .ita dapin people J;h^t aye ftpt .^of , theii; churc^ }?r lia^tijwok, )>iin} Uieiiii^.;9i^p I Qmx^o^^^^p ttogs ©pf^ ip^n's.ej^i^i tP se^; thftl^ ial^e . reijgipii, i^ T^Qr*e:tl^:,iic«^ei PP;.me^ ^ pof religion,, J)ftm„pr torture mm^ jk>fJlM^p^ ^^^ eact pth^. ?
JMms^: 6ft 9^^^, i&card rs«eh pr)ncipl^9,j|ii)d shew,,fey f^^i4^^^.*^^<^ ^^^y ^^yn qoi«i|iQfi,:«€p§^ Me©^ tfeare^^je; grAs^tly ,fiiT, wlig cp^Q^^^ ti^^^^qx tfe .^^anti^^l^y^y^f^ ^ad ^ligio^y&^v.
wmcn false religion has done m the world, witliggiit,
fmwps hfW^ m^i^m^ m%m^m99J^ rms^i^
an en^y tc^,^^,rt|,rg^iL|,p^|r^|e^p^^ tsoBs, ^roduetiye €i|.9il>p4. pt^^ti^ ~
%v^ bi^Hg Ibkh go^d irttit t Do toeii ga^er ^apes (]SNjU)jf<te;'dt:figgdf thistles? ^ wi^'^
^^!tt[ 6M€^'t6r mtike ih6tl tooikl apd just, thcfremijst t«fe ^btWkyiiji tiie ;G0Te#6<«f ^, a^ well tM'W^Mr vArfa^i; ^r the gbyenitneiit <j^di6t be ^^ftr^tit. ^&d fiis tfeafeoning (m a 'ftilse foiitldatioii ' ca^ndt sitand, s6 foiittding honesty and sitic^ty bn Iklfee faith iiild hyttdcMsjr, cani never stand firm ; for n^n oif ^daesty and sincerity Will ende3iV6^t6 flfid oiirt the fraud afid findiiig it; ViU d^sj]«fefe the'^uthoitty. :^ '*' ""^ , /^^^'diroW^o l^limdtib'y terrtfVing li^
^^ th^^*^ that drbeiltlfe, oir^tU^ fitfe;^% b^'al'fbrfe^^ up6ii their nattrt©; Ijtrt hav^ n^ jiii-
arm mi^\^mm
ftiijfem la^lfle^ib^feNrlh^ Writ, W^ii tai aM ^giri jby^d^i^ti^s^ oiihP^^^'aSlre^li^ ^ j W ^f:
dm...^ ,
ili^'ktf^*^m6d,'*ahd iacrfWher.
"^'tt^'^lib ^1 it afi^a^ that the est^iihilile^it
^ the lawsof tfi^,iBtted646sUyT
^i^kMdr irh^r6 ^i!i$diii»i&c n^
•fetohcilikfes ,
But a universal toleratipn to all, whq^.4p np|f, nDTf fe©4^ge^.4H^^taj^i,i^#^€!^9Pf^ ^,f^t^^
If tlie que^tipa, l|e, iw|^:the$;^i?fi|i^i^,^jgijl55
aijd ,.^iose .that fba^e.ift r?i€t^iwil|. be be^jC^w^^o^ Jgut &^;1fei^^ wfeanRlke ^^;fl?i^)^ g?^i|§4.^^,jJiTy^
If It be n^«^^y.,^^^f^teiif|tJi|^lJlfQ|^ 1^^ of persecutioii from tbef^oe 6f tbe eaftb.
69
Can AAY. . teacher or acUisier be more honest and '
^^t(^xomj&Oi ill at! c^iBS' fex^ejbft 1^ ^eii^tifrj ' and '
_^,/er«igwevawed. uisneTaiitf flE^kii^
iti^d^lkigr^.^tirlsdfi^ii^^atig^
^eS«^(jit^l0iH'th^e vS^b| of i^n^ anS^^ ! c^use this was ^^^^-^^^W\^&^^i^kk^^
>iS'i^om^ns^o^|#^Mlis
Mite. '^."i^ ^^^ ^13^
L: to aosi arij moil noniJ05^/i3q to
/
?0
r
piepes;
iiuin^iri^V tMesHk^ floors, tiiff f|ie^ ^VttS^sl , Ifeii awaey, ;$o iSkt no placid slisffl Itiif f6inSi\ ftS
God^ that, is;,^ ©Qirs^ law ia^ rev^^ in '^ti& if tEra body ^ file l^dy pf X^irisi:^ :ft6f^ a^-^
his. Bq UM fteft 4ee& te InMe^ • ^Ifife;^ iifi
in him, because Tie idmj l9^y aJt^ ^* S!°fe J^- T^^ ^ dlsseix^xb ftpin tbis^cir#c^ may fel^M#8^^ j^^joiy otlier,'fai^ they id? go affray |i^
^1, Ti^ an^ i%hti^<wisnes^. m« the «fP m m^ the oracles pf God ap^ T^af these.*^ "^^ hence. S^ nb oflier if toti^i^ WM
BAf tiiese jtore* of a venr different n^ftii^' jfiN)itf bMr-
A
*ii%s3 r^m^«e^!^8totrflliii^^fa*^^ 'wMbtftiansiif / / tfeiS^ilfem the li^ of ttife mffldi ill sirt)ertw ta theli^ <^i*«^letten ToifHiQ^ thfcni:fttm«ghfr of pt^ViiA |iadgmetft^iii iestel^ ife^^o^cfoot
fjtmxstftSd^hk 0]f>i«ed for *t^ Impferceptiwi edt^^ ) ^ ^?trtt^ aifer the scripttttefe had bedi^;^^^^B^ished ' ' as divifie^oracles. Whatever is fads^itefiteii^if, neti^txit^iSsmAdtiitake^t^ truth, ^ii^ilbwePaiil^s spititiKd m^n, the mind, is ctiic' wtd ofijWdi^ ^ ! ■:^^ ^ 'Phisspirilual gospel, rs notthe st6ii6^^/vWch i^ set^t naught by the* ttmma*^ bu1M^r^;^btrt is thehedd^t^- ner stOne, elect, and preciouig; that, on which 4 spiritual bisSdMg Hiftdy^st^ndsl AM "it cattle' to pass," asr B^hiel say, ** that this stone ip^^h Is ' <Jut wahonthand«,''tftat is, without httmatiiMff^;^*i^hklI smite the image,* the lett^ifi«i^,^«?l£Sbh' is Anti- christ, **attd then shall the iron, the t^^yj '^nd the birass, the^siHrer ?uid t^e
74
o«MMN^MllB'&oi> tMrsG^9#tm<ir aafir^eadditiifiit> vielr
Postpone ^"kour funaef , nistpi^ of OT< siibieclj¥]Il serye ipu at aDyjtime:^
^1^ of Co^s^n&e ctfenM)
^
I
i
a&iu civjl /6p#
and nn yirtimua JSL
c^edoiri>p|(^ aIIt^mgs^f|S^
we;
//
7»%
vBliii^je BO mpre apprehension* Ab im atotei
laiK^^fii^u^^l cm^^«e Miih^i^ysm&lMa^ ViMtKfliiei^
mt]?,lobfoA84oflQi|B0jl fi!vfmiifta'3 /T^is^l» iifasl^^ydGT
goviKRmdxi^at Migbt tofdokiiQiwkd^ ksriok^ieiidaMx;
tA. hiir^ Ma^f^yf taiqaai^ i9f i^^ iOleiii^yioiiniinet^sd^tbr lmfe:^ai]^j(Me^hW]^Ij&^inlli. M^^djr>€iaii tru^ttm
iS^gr l^a^ Mt as it ikVc^ria^viiiiyi^ ini aii^
£|4^||a^^^^^j<^ osa:iArdyi»isits^^^|£Akt
rv,
¥4_>-^
78^
'\
4^ 4tf itiW£i^'%Qlip^la^/
flca^jt s til - -M atioi^iifj dr^ttjAjg jji^jig c 'mt: omtji :Mm
^JM
tboiight^em too dat^ercai^ a set oMe^ fiiil^n«(iliafe#i tfTlfeql^<i»ctt>i^tiiM8hbgdi»M^
ts«^^^fli y ciiri>T'dbot"gei _^^— ,
///
//
ly ^
.-"^
^^^ tfaifit it Inay daim m^td ai^ ^imeislHili. €^
'nS'
m
— \
stoaesf as CFudesdid confused notions of I%i^« l^mi- tii9tmr{^p6p6r^cioltt^i»fnl^^ hi|^I)«e$e^
itmrnPim move pm^kned^blr potm/^^mt^m^m^ hll^m
goii^idf i@febuAi«i robjtot of ne^m. v; (IFto'^^PfiM^ y jdmdttnidptfrctioder ii tkbanrciv; ,jDii|iti#}^(^^ jllp-^
iW^aksOmofism^be hettvr donei j^ta^ lo« ^> J^^iIt?? Bfflftifey ^atoifairj arg^^neltt^ahb w tis^wMkt»oilgl|t ri^ tiMi«sd«dii«dtte^oii|)ftL of^heusti %^t pe^pis «^ spfl b^re.ftirfjtilittntteltei^i A? as^ iitoe' fig^t[^f -prinf§jS
^ Hmm id!|i ti^re^ani. Whoever endeavours ^ pb^t^lic;^ tlf^li^rlitionv of reason, is all enefl^ to tb^ law qi God, or the- gospel of Ghtiat : for I hope they :arj% life^ssfne. ■• ; -.Vfi^d-fn .-.^ • i-l »* ^
^ * Htsat' G^ntleiiie^ ' of i^//ccniiiocatioB> rH«iye ^f^ ;«i> ht«^ to estal^h the Gdd of AthanasiiiSy because. ye% ootildifot establish snch a God by nature or reasomj
// ) 'Phe Popish breaden God i& not more absvrdt /Soyf^ caa you tbai^ convince men of Ifce errors oi popery-t If is £rim Free Enqmry that cOnvictive argument^ ag^st popery must be ex|>ected. If no Stp|^ h^, pitft to meii'&peascmal^e enquifi^ truth wiH a^Bar; tiudFt^thy ^cvtiich men, in^cested against: ii^ i^r,*
76
yM heartily 'with' tliemj'%ttt let^ tiiedmot'tajr one
thing and meai^ ^fiipfJ^^^^jL^ '^''fi'^l W"^ pvetend to
Gi^iftTffite of private
have *' the tdnaefes
jiidgBaeBt/'' ftod wbeo4t runs faxtlieFfiiiH^ithe]^ caiE
t^^d^nmt i^pdiil it liventiottBm^s^ iaB4 K.'^i^^bmj^
sign ta mate^tbB gospel of Christ an ofejcdrof sc«»v-** B^a&on is the-rieht eye of tl^e soul, a law to cfamp reason, is to put out oar rigatL^i(B&^,,j;wica.i^!irer ctm be borne by^«r<'^etripfeopte«>i^l»^ji^ K^^of blessed meldd^,^&tti^^is,^&ttd tiimfiMelaever gave priests a power to do mischiefs LeaTesptmsBbing
do With it f r>^^# i*M tb^^Mtfe^lftti^^^ '
Mil ofiik ha6a**m=miii^k^e^-taHS^
d'epartimerits. 1i$ '^6^ ^t^sism iiSil^Abewi, let ttifetirMert '^^ "
^^«a3i^d,-off^tfght'lfi^'ife^t67^^
iheif tiiidemai^i^ r liut if titey^1Searjj$^«K»^f W
^fi^ 6tlief potirfer, ft is' a'^da»getbtiif 3*^?i^ oBli^ Ience,.^n4 reminds us of the Woody ddwcr^H
W
^t ai£d B^dtonet,4M1h^ oppii^il6H^(mY» ui j»<«i^v^
..^^
J
fl
,//
ijf
^^^J^
r^r
s^<^7i^ :^,
\ '■'-
' ^ ti' ♦4^-^^'>¥l3TAa^m3lfiUr'' asiEi'Armj]]^ .soke j- ^ .^.
tiu^. ifsfii baJ5 BwBEB-f® iftQ^IE^W^j^R^
Slit' ■ V' ii ..Im; ' I'riji".. '^■1. ■ 7.t iA6i,i'-?» >■> , .- ■ .,..., i ..»
Pii^y^aS&/^M^4&
above %U ot^eif|^^^,jM^C%»^ .|lij^^9lMI#d#iSilr^iitieii for miniHi^lilM^iiil^'
that he was more power&l than all their (lod$. Nor is there 907 mystery in thes^, unless it be why: they. were dpi^ ai jelJ^; &^ jdpiie,
in vain : they^^aJilj dsiraiified nothigs; because they
effected nothi^^SU^Jfiuf.TiiieSi^W
which did the business, thpjbigh that was ik> miracle
. Tne leader feUeyi&Vl&e^fcMer ini
//
-«- --,- T •«-* - t-- .
storjjnight pass:fpr p.^e also : for wheao^icea^iiia^V brains are mini:yt}fi^^^ ' of nature tp ic^tor/^ hp^-lb j|^^;^^^^^£ .He.^at is lost in tfei jBmifeffiu?ffl^SF-S^ fiad
bis^wayput... _. ;.;^;j rfjiro-rftojlrraoj jV: . \ ■ ..i
wonder (^i^fi#0^|gp^i#loo;|fe||i^i
JiA4 Ai$i«|M««ett^jii^^ fSfg^ti^&dm iis. dVod£
%
11^ QiEfii «l»i^l9» e$0t]r]pi^i^^^a4i|i4ll|4^d^Ei^^ Israel out ^ of Egypt : but I ^ill nc]^3l|t)Mp^#^ ,«iife3^ j3wftlf^P!tegSM|ii»
JiSyi^tte4^iNidiRi
m
i
foetid dtldkll^Ni^.^Birt ^h^ is mori^fN>bd^rtofit«i^
blood also ; though MoseiS had turned all the ^IH^^
lrft»^%«iie^ Wfellg'fof water^ to €iififc. If^w behWa m^mk ifW aofi^; that'fe pifbpheey^ia^^ R^gfetibhs *i^l^t)e ^gjfe4,' which saj^i:ihe^6'inl5^ t^^mi^ msie^^ **%«re p^f#*r'tiVc* wdteft to ttim tfiem td
'Vidl^liWiifftthfe^ daj^^ dikof this bl6ody coiiditiito Wi^out ai'«ntt«Ble'i
m
and Obdiisdicklly^si^eiiedfU^ ^fte#wat;di^«
his mnid^s^vltt tQ^ Midfie»tkm«j>f!f|[rr^jw44t)^ PiUiaohl64ieai?t> and |)a^^|]^ nl]f.fll^ ^ iin tii0 l8»d; of Ej^t :v%«t :^bal{^^ W'^ot^ heaarkea unto yo«, : tiiat i BMiy la^ iaaiy liap^tf|>d^r' B^iKBt^ knd bii^ fortb> mibe {CTmies^ my peo|)l^'idler'' chndrett of Isiael, oat <S)f tfee kudr of^ Egypt ^^featj? judgments,'^ Aid we kaow, as wfeafe^dld^*^^^ * * the heartibf the vkiog is as the • i^era ^Jf wfil^tif Ikfld the -Lord turnethi* whithemo^ver ^Ni iiviSA^ f^^tj^
oirt of Egfl^is «U pretence ^ for he-himi^r j?k; tednlthat; -end being eiaewered by ti«a!h.4^ T she V tha,t;^lk«3^ Y^aft «(^coiK;eQl^i»'b4H3v<^e^n of IsirfkeL.ajadJ^ as<|>st^at.^j^ '§9^^ s^g^p^lac4f€fi^
1hf^tf^f|h|»^^^#itbti©0pft0fr a^e iplijrt^jjSi^d^slit J8e^«^^ %d>jcha»ij|e»v^(^it*^ ^
s^. wadtif you
#fiB^
#sr
«i'
;^ w&eAd take aViW^^ttj^ ^^<¥^pl^tiMM^ tt4'^^i§ ^^^ "tiieia 4€|^
«
sh
3
was to4)e ij%^^f#9H^jBil^,c^4p^viI^^#^
b^iNlMlffiwoS»(ftif>tJ^«9n^Wrflfe^^
and now q^;#% ^^^I^^^Sft^fc^^^^^^^S^ i»4 IffiB-g
ed tketo, Oiat €o\il4ft«^i)3fte lM[6f^SPi^^P«S!f^
M
ff
Sl^^'.
m
9f>^t
M3
>fi
:««
rdl
[O
Aor
m
i^\
g^t^^M ^MQtJmy^iJm ik^monxkihfi al8»,«bcniiil
!
?.* J
t^»l&Bl^
i^Mi^Difiir
.^i^s^ |^ag^l6>'0«H^| 4i«w to^i^ ^1)^ G0d Hiid f»|;i|^
.11 isK^^be ' iiKrtlilie^ Mqses doos ^ot werve' |»m,^j^
with terrjWe veis^^aftce m^ ^&m$^'iVfi^Mii^^M$^' limki^ mi^^g>^ L^rd^Ood of the Hebre^^^t^y
:?#9tuik^ Foi^aow»I;-iin|l stretch oat i
.'iliKiite >ttk#^ a»A l^yj^'pdoi^
v^M^I^ etttf<>ff tom the -e^a^lh." A«4 in^
^^MHl^jtta^ ^«i^ h0i«t wlkKSh fi^ift>'
8<»iwmirt»i|^iMli^^t^^
/
m
N
Iffii^ l<j^>l^*l&s- 6f the ' gtttafe,^^Rgtiy<t4t««lr fif^^ luoh, 'a^d his Tflagicians to try-wtt«^^cteii^.
^^ i^l)<<3'#6r£M It, 1^ kl»digfthM^dV#^%tift.
^IM^I ted 'ligl^iD^,'^^^ m 'm»^
^^Jtfflia^lfe^feAfeAMH^awr ^0iir»d Wli^^
ill! m Ikxi a? 8dti»a-f<|%^(^^fpEEy|?ofl wofx dD£i£ii9
before vi^tX^i^,,jD«y,^^
jmheiS^ ^i*i«H*i^«f»* ^tm^m^ y^^hiimf^^
^W»^)liP^ !*«?dP!e»ifef;i ^J^y^li^
fpu^, ||»f^ilh%«$Mr|th4beMnQtsbei;$e^^.fmd^e|$^
do I Mosei,«^4^g^ t^^ fyfmmmm m
the fields are doubly milled tl^|^^;^< rlriymtan i f > MftiHB rtftllft-itb^JUnH iKbojLitchd'Qk
, J99mKni9TUJ T3IBIIf^^XrWT?T» 4*W^rETCrrT ^llsr^J3S"fI/3>0».
now iiotlumMrAmyi)!- tobt to boil 11^
y.
'*^k2!
r^i^'td Itotf "#^Ii Ihem ; ^eftds far Moses mtS
0m^m^M M^ftte Lbrd at M* b^fckViwtr^ts %** mi^Gbi^mmim^, tM^lllslr^^m all Intor t!i§BM-SM ; sb thiat riot one ibgulit #£ts to be fouttd-
i^fe€as^ifctlfei%^;ciMttpleM^ P^^ fs hesol is A^ii^ made hard as ^ ^iHi^tofie^ atid
luu ; i9€f91 ClCKRX!KMi|lll(!!&. xlSntBcSS
%!eht, 11ie>'e Cbtftd ii6t W J, Derore tni
f* . iOtj
i^!^^<it)^
>i!iX«.fe,
n.
t!P^
it I ■■fi. ■
■II >|i;
them ho
: »ff^i?A«^^^^f^^;li(S|*vv« ^,^#f^^i^
aaft-asiftftwiiadintto^Aiq^ suffigivbif self
9i^ iiaspii^^^^kt^dlltlMite iy»d t^S^araob^ tad
'M^^!% s^Aii ^sjuiul fti TfioW 3fom AJ9^t^ ^pm\^&rlBB bait .M^htsm^ri^^ »i^wit)&iMison?fii% tfa^kng
wrought ^Mehnniclefi, which wefe BUiiifaBrfiiud%
d9W^jil^ia^odi%i^^M|aik4^ mo-
•■ ture.aBddees he things m vain? me3qniifn»^faidi ^^g^W¥9m»m»iim )Nblfiri^3^|fptllat^SiM!lda[be8.
tiaites to lM»«Bti of>€JM(]^aiQd^4|i|Efftr^
^Itbeff, made tbem more work in future, like s^^^^i^ ^Mtliift vsfcinsr e^«0re| iWfe(}le'iii>^a9^i!^'^v««^^^ ^ W
iniwfaic^i^^i^en^tiretb^ fle#l o/lre ii«i^i#otiier ^fth s«l^»gw^0]^qita»nof^0mi4B^ i&^^^-
olrMii^^ie^ eallrtiieir]iiiikeii^i«(^i4a^id^ ^ ^y^iSligi^
dii^dasw lyce^iivot d^peili t^^ by d(i?«(^^^tiid- )ideiftif^^9^bgiira^^«ot»)^^le^f^^
dom. The pretenee they 4^0|!^ *^%#^ii0#^t
afo^(iaiy*6qAiiiifartil»^tl|),^<lftr^^i^^ dMNM« the
8eoiditiia6ithf^4^ei>lNEinig ^i^rF^grhf^lVlli^ Itfclnft^lc
^«B»iMab5(f>n^fe^€3idtAt >{]ld^r#fa»b«^
.«s(^iioldBg^e0dE)|§^ tmdv« mki^N^tft
1
0
J-
m
r ^ If
^4
imMmcMng ea|i Aie^Piei*^ ab3Tir4.V Hi^^p^^ ^M^ Khd^a«hi4Rd his pee|)le« V Jt;4sj#rf^b<?^^
■rirK" ',!-i-C:
«:J
5to SO often? Tfe sins*^^'
v-^4
-^?!
^Hmtfsg moire^ raHt%R9r$^(Um>4t|SDM3iRd
ti^Mril% ^Ylr^r'if ^«^if@s« t0i#dti^3iDii
.„ 4*^tfe# ^d^m^iff^i^Sfmv^^i^^^
might Mve^me friends at«bUit^€fSi#fe8iBJiittiiri__^
,^^pl^^toy^t5'
JMIjrtoa
i^m^&mifif^m ft© eSgi^«»ii!fes^^jn^j
msUtuted there: and. ^5%pfe^^^^jp|gme^^^
Sf«Hr«ffpwajf
BfilfJ^^i
LU1
m
l^ an
JLefioiSk o£<jnakm£!^thiUEPSi^e borrowed, of their good-nafi
as
eBoi
*o:
'^i
10 bfi^{ 9d4 11^ ^fiprl^
^S^^
foil
•iuaiil Wed bsw ,a(» fe^ JrtklB^^sTODo llfide ,alafiYTd8
..^-:
v^
i<^Bids(t*
i#iiii^(^49^ cMt»M^#^ 'dMt^lMi^rit f^eM^
■% ■Miw' »«t)ij rii»"-T .jt^-L jkKi- <».
*
t^ Bgypti^sj and omde 3iich bloody wY)$|j«i^t1^i|ftl in rwtoU there wast notoue d#ft^^'J^ut)S^^4iei^¥^
l^mf-i;^!^^! ,^AMi|(ri»«gMi9 t|f^b«5iHSlR$H«ftl
lftiftoi](tobt rtp:i)e i¥j|d9%H^.^)l^ iTtOft^'frtlfSi^J ^i3^iifw4 murdered ^1 *^t jog^j^lgy^^^t20gTS$^
y
. -^
II III irll.ifii<l»ijllii||«i
au •tih^ X -vi XMifno^ *M|IC iM«3 taW ««
ili# i
(f
tlie Egyptinns in this ^lie «iid barbarous maniKi'!^^ ji kf^ specimeB of tbeir fettire conduct. e> Motes hitii lli^4ioiiQt in Tiew to render it nnMtTe for tiief& tio re^ tUMp^ and did not lead dtem tbrougb^ Hie land of tjbi^ ^ttiMittes, lest/ bei&g soon eii^ged til wiBo^^ ^l^ey sbo^ attempt it. ^0^ 4b»<%|th8^ thbte Wbow^ for nc4 going imni^gypt tfiigkit be impelled b^r tbi» massaeHs, lest they sbonld faU yictims to t&e f4(e!ift<^ ment of tiie Egyptians. We shall at this time leave Moses afid^ his people flying by nig^t helter skelter into t&e wilderness, with aU tbey had, of their own, worth i^^prying awayTand with all they coulfl stedl from their Belabours. ^ -^'^ ^ ^ ^'
>^'Sui^h horrid wickedness.! sucliisaactified impi^<! is an indefensible scandal to religion. So expos^ m its pvqf^er colours, makes men^ interested in its defcpiee* qutle silent^ that^^y dsre ttot attemfK ki the CHP^imstances are so plain, andthe atgutDeii^ •0 live&iftble, that the i^ouths and peni^ of all g«&- byers are «lopt. So confidently does rettt^m aainM ^ c€ ii^ar^ itfgti)ft6»lr Oiia mi»M()^#^ -^bmt^ W the ^Ohtest, with all the oddA of tradition^ eilM^ toim, aiid iniigaid^ mtiHtttide» on their iMde. Ne^ diii^'iaas^iim power unjustly <Hi«euted/k able ^ s^lNiifeboth feason a£^ justice. Wepkadfi>rJi6
lAiAi' ow^ det^a^atifii b^ ^^fw' Jfekn^ ajMift Siqpio^M»«Dciified f^ots, datk inain^tibii; i^^p^ fiak^on, imd vi LLAtN t comecrt^ wifk ike fkimie '^ Most Hioifi?
THE ESJD.
- .. * . ' , . -■ i -■ >
i«^tfM
IV fl Mini' - fc^-aiilfe. ^Mt^ --- -- ■*-