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ABout three or four Years since, when these Oracles of Reason appeared in the World, and made so great a Noise, I were desired by a Minister in the Diocess of Exon, to read them; and to conceive in Writing, what I thought most blama∣ble in them: which Request I complied with; not intending then to be concern∣ed with this Controversie in publick; as
all will believe that know the constant Avocations of a Parochial Charge.
Neither did I then doubt, but that a set, and formal Answer, would long ago have been made to Mr. Blount's Book, but it proves otherwise: upon which account I were desired, upon an accidental Discourse, to publish this my Answer, which I have now done; not with a design to answer every thing in the Book, but to answer the greatest, and most remarkable Difficul∣ties; and to obviate the principal Design of the Author, in opposing revealed Reli∣gion.
Pliny observes in the Dedication of his natural History to Vespasian, that the Greeks were wont to inscribe their Books with the Titles of the Muses, Honey∣combs, the Horn of Amatthea, Pandects, and the like vain Titles, to insinuate with the Reader. The same course Mr. Blount hath taken, who calls his Book, The Ora∣cles of Reason: but it is not the Title I am offended with; he subver••s the Title him∣self, when p. 87. he says, That humane Rea∣son is like a Pitcher with two Ears, and that it may be taken on either side.
That which gives Offence, is the Impiety contained in it; as, when p. 17. he says, 'Tis evident that the Five Books of Moses were written by another Hand after his decease. And p. 58. That he can evince from sacred Oracles, that the fall of Angels was before the Creation of the World. And p. 89. That a Me∣diator derogates as much from the Mer∣cy of God, as an Image doth from his Spirituality. And p. 162. That they were mean Persons that call'd our Lord the Son of David; and that it was the Mob who cried Hosanna, when he made his Caval∣cade upon an Asinego. And many the like Expressions, which are to be treated of in their places.
If he uses our Lord thus, we of the Clergy can expect no other Treatment from him; to whom he objects so much Ignorance, and nick-names us Qui∣cun{que} Men, and Canonical Gamesters, p 97. and 136.
I do not design to trouble my Reader with a long Ppeface; wherefore I shall briefly acquaint him what I have per∣formed in this Book, which I have di∣vided
into Nine Sections for Methods sake, and to avoid that Confusion Mr. Blount is guilty of, as his book suf∣ficiently proves.
The first Section is of the Mosaic Hi∣story, and Divine Miracles; where I have manifested his Vanity, in appealing to the Testimony of the Fathers; and have defended the Divine Miracles from his subtile Objections, and sly Insinuations. Mr. Blount is a true Follower of the Author of the Preadamites; who makes use of this Method for weakning the Authority of the Scripture; and suggests his Difficulties without a flat denial, that his Reader may be ensnared unawares. I have also stated the Mosaic Year, a thing of no common Observation, and of good Use in these Controversies, and proved it to be a perfect soler Year.
The second Section is of Paradise; in which I have defended the literal Sense, and discovered his mistaking the Que∣stion; and his fathering on Moses (p. 36)
that which he never writ, viz. That four Rivers proceeded from one and the same Fountain-head in Eden: Where is also discovered the Falshood of Cel∣sus and our Deists, concerning the an∣cient Jewish and Christian Interpreters of Genesis.
The third Section is of the Original of things; in which the difficulty con∣cerning the Creation of Angels is discuss∣ed; as also their Corporiety; which (p. 59.) he falsly declares to be the O∣pinion of the Catholick Church. We have also shown, that some Particulars are omitted in the Mosaic History of the Creation, and the Reason thereof; from whence Mr. Blount can receive no Ad∣vantage. Lastly we have subjoyned an A∣pology for St. Austin's Error.
The fourth Section is of the modern Brachmins; in which we show how dif∣ficult it is to comprehend his Design; that his Arguments are of little Force. And his contradiction in saying (p. 87.) that Deism is a good manuring of a Man's
Conscience, if sorted with Christiani∣ty.
The fifth Section concerns the Deist's Religion. We have made it evident how uncertain this Natural Religion is by the Practice of Nations. And that what he adds of the Imitation of God, destroys his own Supposition. We have referred the Rewards and Punishments of another Life to be considered in another Secti∣on. And whereas he takes it for granted, that the Deist is no Idolater, we have proved the contrary: and that the same reason which exempts the Deists from that imputation, will exempt Romanists, Re∣form'd, Socinian, Mahometan, &c.
The sixth Section concerns the Arians, Trinitarians, and Councils. In th••s Se∣ction it will appear how perverse he re∣presents the Affairs of those times. P. 98. He makes the Arians to be Mounters of Constantine to the Throne; although if they had then a being, yet they made no Figure in the World. He fully tells us, that the Arians appealed for tryal
to the Fathers; that they were con∣demned at Nice by a Party, and by the Artifice of the Emperor. Where he also gives us a monstrous Account of the Number of the Bishops there assembled. And p. 99. he affirms, that the Arians had not Freedome to dispute their Cause. He represents the Arian Councils of A∣riminum very Erroneously, He mani∣fests his Malignity when he accuses the Trinitarians of Ignorance; and for Proof, cites a Canon of the Church; and p. 103. he gives many Instances of the same: where we have proved that there is no such Canon, as far as a Negative is ca∣pable of being proved. And we have discovered his disingenuity in not men∣tioning Du Ranckin, from whom he borrowed all his Materials; word for word.
The seventh Section, is of the Immor∣tality of the soul, and of the Original of the Jews. In this Section, the neces∣sity of revealed Religion is proved from the insufficiency of Philosophical Rea∣sons to this purpose. As also with re∣lation
to a future State. Which, as Mr. Blount confesses, p. 118. hath so much ruffled and entangled mens Minds. The principal philosophic Reason is exami∣ned and refell'd: From whence it will be evident, that the Scriptures alone give a satisfactory Account of those things. Sir Henry Savil's translating Tacitus, and omit∣ing the Original of the Jews, is here de∣fended. Institution of Divine Worship, proved to be before Moses and Abraham: As also, that Moses and the Israelites did not learn Circumcision from the Aegypti∣ans; and that our Author in this Method, followed Celsus and Julian.
The eighth Section; of marrying two Sisters, Judaism, Christianity, Millenaries. In which, the Scriptures brought to prove it unlawful are defended. The Nature of Penal Laws in this case, makes more against our Deists, then for him; his Error pro∣ceeds from neglecting the Hebrew, and following the Greek Translation. The A∣postolic Canon in this case considered; Dr. Hammond's Mistake discovered, about a Woman's leaving her Husband, and mar∣rying
again. As also, Mr. Blount's Abuse of the Council of Eliberis; where we are necessitated to speak on something concern∣ing Excommunication, the Churches great Censure. Grotius, his Error in his Infe∣rence from the Apostolic Canon, reproved; and his Collection from the Council of E∣liberis, proved unwarrantable. St. Basil's Epistle to Diadorus in this case, is consi∣dered: Mr. Blount's great Falshood and A∣buse of the civil Law in this case, is laid open; the Sects of the Jews, and the case of the Messiah, is rightly stated; Mr. Blount's manner of Arguing is reprehended. We have defended the Prophecy of Daniel in this case; and have shown the Original of the Millinaries.
The ninth Section; of Augury, Origine of Good and Evil, plurality of Worlds, O∣cellus Lucanus, &c.
From his account of Augury, I have col∣lected the Necessity of revealed Religion; discovered his mistake of Christian Proces∣sions. If what Varenius, concerning whole Nations being Atheistical, affirms, be true, the most learned Dr. Stilling fleet seems to
be under some mistake. Varenius, his Assertion argues the Necessity of revealed Religion; the Chinensian and Aegyptian ac∣count of time, proved to be vain and ridi∣culous; as also, the Chaldean, the main Props of our Author's Hypothesis; the Origine of Good and Evil not to be known by natural Religion. If Mr. Blount's Sup∣position be granted, concerning the Persi∣ans, the Deist must be an Idolater: his rea∣son for plurality of worlds refuted: the principal Arguments of Ocellus Lucanus refell'd, his Age examined; with some uncommon Observations relating to him; and our Author's great Vanity, in making him cotemporary with, or ancienter then Moses, exposed. Mr. Blount's great Argu∣ment for a double Creation, out of the first and second Chapters of Genesis enqui∣red into, and proved ineffectual. From hence we may see the reason, why in his 5th Page, he propounds it as a Difficulty, how distinct pieces of the World should be Peopled, as America, and the like, without a miracle; and of Mathusalem's being the longest llv'd of all Adam's Posterity: be∣cause in his Hypothesis of two distinct O∣riginals
of mankind, they have an easie Solution; although they have a truer, and a much easier one in ours. This method of his, is indeed allowable in Philosophy, which varies according to every new Phae∣nomenon, but hath no place in matters of Religion.
His Disingenuity, in relation to Cicero, reproved; the Difference between Ocellus and the Chaldeans, is observed.
There are many other Matters contain∣ed in this Book, which for Brevities sake I have omited, but are perspicuously treated of, and I hope, to the Readers satisfaction.
Two things remain, which I think fit to acquaint my Reader with: one is, that these Oracles are many of them transcrib∣ed out of modern Authors, of whom I have taken no Notice, but require all at Mr. Blount's Hands, he being the Person that gave them the Title of Oracles: neither take I any Notice of others concerned, he being the chief Architect.
The other is, that these Controversies depending much on Authority, I am ne∣cessitated to make frequent appeals to
Greek and Latin Authors; whom, for the Benefit of some Readers, I have translated into English; where, if I have not kept my self strictly to the Words, yet I have taken all care not to deviate from tne true sense.
Lastly, As in all Duty bound, I hum∣bly submit the censure of what I have written, to my Superiors in the Cnurch of England.
Farewel.