cient to contain Noah and his Family with the Beasts and Food for them; and that the Increase of Mankind might extend to fo great Numbers in no longer a Compafs of Years than the Scriptures in any Inftance affign, are things which have been often prov'd beyond any poffibility of a Confutation; and what ever force there may feem to be in Objections of this nature, they are to be reckon'd among the Vulgar Errors, and in that Number Sir Thomas Brown has placed fome of them, for Learned Men have been long ago asham'd to make them; and this, one would think, fhould cause others to be more modeft and cautious in their Objections against the Scriptures, when fuch as have the Appearance of the greatest Strength in them, being once brought under ftrict Examination prove to be evidently falfe. And if they find they have been mistaken and are willing to be undeceiv'd; this will go fo far towards their Conviction, that I cannot but hope that the Confiderations here proposed, may be of some weight with them. Thus far, methinks, at least, I may hope to prevail upon those who will not be convinced of the Truth of the Christian Religion, that they will no longer imagine it safe or prudent to fpeak lightly and profanely of it. Religion is too ferious a thing, and of too great Concernment to Mankind, to be exposed to the Scorn of Petav. Doctr. Temp. l. ix. c. 14. every one, that thinks he can make a Jeft. And that which is too hard for their Reason, will be in little danger of their Raillery, but will rather receive an additional Confirmation from it. The best and most facred things are always most capable of Dishonour and Affronts; for to affront and abuse any Perfon or Thing, is to endeavour to make it appear bad, and it is the Security of fome things and fome Men, that they cannot be represented worse than they are. It is in any one's Power to affront the greatest Prince, and a Man of the most eminent Vertue may be most easily abused; but no Treason can be spoke against a Beggar, and it is the hardest matter to find out how to difgrace him of whom nothing can be faid worse than he deferves. It is a kind of Testimony given to Religion, and. an Acknowledgment paid to Vertue, when Men fo industriously labour to vilify it. For how can that be disparag'd which is of no Worth or Excellency? Or why should Men endeavour to bring that into Difcredit, which hath not at prefent a confefs'd Reputation? Whether this be a deferv'd Reputation or no, they may question if they think fit, but then let them make it a serious Question, and not to be decided by the loudeft noise. But here is the Mischief, they have no Patience to attend to the Force of an Argument, or to go on with a Dispute; but a Cavil is foon started, and Objections are more easily rais'd than anfwer'd upon any Subject, and then they trample with wonderful Scorn, and and triumph upon that which they conceive is fo miferably overcome: but alas the Victory is over themselves; nothing is either the more or the lefs true for their believing or disbelieving it, and Religion is always the fame, how profanely foever it may be spoken of. We have no defign to impofe upon any Man's Faith; but if there be Reason in what we say, it may well be expected from Reasonable Men, that they should hearken to Reason. Religion is Reafon and Philofophy, as the Fathers often fpeak, the best and trueft Philofophy. And I am perfuaded, how much foever I may have fail'd in the Performance, that the Chriftian Religion iscapable of being prov'd with fuch clear and full Evidence, even to ordinary Understandings, as to make all Pretences of arguing against it, appear to be as ridiculous as they are impious. ERRAT A. Pts from the bottom) r. intus. pag. 6. Marg. 1. 4. r. Populo. p. 11. 1.4. r. clxxviii. p. 13. Book. pag. 75. 1. 7. r. Jer. x. II. p. 89. 1. 17. r. Generation. p. 103. 1. ult. r. Epiftle was. p. 104. l. I. f. had r. was. p. 134. 1. 2. (from bottom) f. have r. hath fhewn. p. 213. 1. 6. r. word. p. 146. Marg. r. Autolych. p. 343. I. 21. r. Difciple. p. 381. 1. 7. . Grace. p.474. 1. 7. (from bottom) r. Amelius. p. 484. Marg. τ. πανήγυς εἰς Βαβυλ. λογ. β. p. 486. 1. 4. r. Philoponus. p. 492. 1. 2. for lying, r. dying. p. 496. 1. 1o. r. hath. THE THE CONTENTS. THE CHAP. I. Of Humane Reafon. HE Divine Authority of the Scriptures being proved Tin the Fint Book, fuch Points are cleared in the Second as are thought most liable to exception in the Chriftian Religion: But before Men venture upon Objections against the Scripture, it is fit for them to confider the strength and compafs of their own Faculties, and the manifold Defects of Humane Reafon. p. 1. In fome things, each fide of a Contradiction feems to be demonftrable, p. 3. Every Man be lieves, and has the Experience of feveral things, which in the Theory, and Speculative Notion of them, would seem as incredible, as any thing in the Scriptures can be fuppofed to be, p.9. Those who disbelieve,and reject the Mysteries of Religion, must believe things much more incredible, p. 19. CHAP. II. Of Inspiration. LL motion of material things is derived from God;. A and it is at least as conceivable by us, that God doth act upon the Immaterial, as that he acts upon the Material part of the World; and that He may act more powerfully upon the Wills and Understandings of fome Men than of thers, p. 22. Wherein the Infpiration of the Writers of the Scriptures did confift, and how far it extended, p. 24. Such Inferences from thence, as may afford a fufficient Anfwer to the Objections alledged upon this Subject, p. 31. The Infpiration of the Writers of the Scriptures, did not exclude Humane Means, as information in Matters of Fact, &c. ibid. It did not exclude the use of their own Words and Style, p. 32. Tho' fome things are fet down in the Scripture Scripture indefinitely, and without any positive Affertion or Determination; this is no proof against their being written by Divine Inspiration, p. 33. In things which might fall under Humane Prudence and Obfervation, the Spirit of God feems to have used only a directive Power and Influence, p. 35. This infallibe Affiftance was not permanent and habitual, p. 37. It did not prevent Perfonal Failings, p. 38. No Paffage or Circumftance in the Scripture Erroneous, ibid. THE CHA P. III. Of the Style of the Holy Scriptures. HE Grammatical Conftruction and Propriety of Speech, p. 40. Those, which are look'd upon as Defects in the Scripture-Style, were ufual in the most approved Heathen Authors, ibid. Metaphors and Rhetorical Schemes and Figures, p. 44. The Style different of different Nations, P. 45. The Titles of Kings, p. 46. What Arts were used by Orators, to raise the paffions, ibid. That they fometimes read their Speeches, p. 48. The Figurative Expreffions of the Prophets, and their Types and Parables were fuitable to the Customs of the Places and Times wherein they liv'd, p. 49. Several things related as Matter of Fact, are only Parabolical Defcriptions or Reprefentations, p. 50. The Prophetick Schemes of Speech, uJual with the Eastern Nations, p. 52. The want of diftinguishing the Perfons speaking, has been a great Caufe of misunderstanding the Scriptures, p. 53. The Antiquity and various ways of Poetry, ibid. The Metaphorical and Figurative ufe of Words, in speaking of the Works and Attributes of God, p. 56. The Decorum or Suitableness of the Matter in the Style of Scripture, p. 63. The Method, p. 69. Some Books of Scripture, admirable for their Style, p. 71. Why the Style not alike excellent in all the Books of Scripture, P. 74. A CHA P. IV. Of the Canon of the Holy Scriptures. The |